Bookwi.se

Summary: A Reformed exploration of the Apostles Creed, designed for small group discussion.

I have an appreciation of the work that JI Packer did throughout his life. I have read a couple of his books, but in many ways I appreciate the influence that he had on people more than his writing directly. Most of what I have read by Packer, and I think it is just his famous Knowing God, Rediscovering Holiness, Taking God Seriously and Affirming the Apostles’ Creed, is theologically good, but somewhat grumpy in tone and much more Reformed than I am.

I knew that going in and that is in part why it has taken me 9 years after I picked this up free to actually finish it. I have started it twice before and never got past the first couple of chapters.

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Summary: Sociological look at why Evangelicals are still divided racially.

Divided by Faith is not a new book; it is nearly 20 years old at this point, and I have meant to read it for years. It is consistently the first book recommended to White Evangelicals seeking to explore racial issues, particularly within the Christian church. Having read it now, I can see why it is recommended and strongly commend it, but it is also dated and could be used with an updated version.

The preface and opening chapter lays out the problem of a racially divided church.

“We have taken it as our charge to tell as honest, accurate, rigorous, and enlightening a tale about our topic as possible. In so doing, we were led to move beyond the old idea that racial problems result from ignorant, prejudiced, mean people (and that evangelicals are such people). This is simply inaccurate, and does not get us far in trying to understand why racial division in the United States persists.” (page ix)

In Divided by Faith, Emerson and Smith tell the story of the United States as a “racialized society’. They use that term as a starting framework. Race is important, not only to discussions of slavery or Jim Crow or the Civil Rights era, but also today. Quoting another author, they note, “œwe are never unaware of the race of the person with whom we interact.” Categories of race may be socially constructed, as has become common to say, but socially constructed does not mean imaginary.

An important note in their presentation of a racialized society is that Smith and Emerson want to pay attention to the adaptation of racial practices. Racial practices are,

“(1) are increasingly covert, (2) are embedded in normal operations of institutions, (3) avoid direct racial terminology, and (4) are invisible to most Whites.” (p9)

Smith and Emerson want to neither suggest that racial practices are less important than at other points nor that there have not been significant improvements to the daily lives of minorities since earlier eras. Racial practices have changed, but the reality of racial practices has not diminished.

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Summary: The orientation of our faith matters a lot to the way we interact with the world.

Pietism has a negative connotation much of the time. But as I went through the book and heard the authors’ description of what they mean by pietism, I realized that I have some strong pietist leanings. And in some ways I think I am probably more accurately described as pietist than evangelical. Pietism is plagued, sometimes rightly, with a reputation for legalism. But pietism, like the term Methodist and Puritan and even Christian was a pejorative that was later adopted by the movement.

The Pietist Option’s title is riffing off of Rod Dreher’s Benedict Option, but the book is much more influenced by Philipp Spener’s 1675 book, Pia Desideria, than a response to Dreher. The themes of that book, which really defined the pietist movement, are worked out here in a modern context.

Pietism, for the authors is focused on:

• A more extensive listening to the Word of God
• The common priesthood for the common good
• Christianity as life
• The irenic spirit
• Whole-person, whole-life formation
• Proclaiming the good news

The authors, a historian of Pietism and a pastor from a pietist influenced denomination, are writing pastorally more than academically. Their orientation is that reform and renewal need to be constant, but the tone and orientation of our faith as well as the visibility of our love for other Christians and those outside the faith needs to take on a greater prominence.

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Summary: The story of how Forsyth County, GA expelled all African Americans in 1912 and continued to not have any African American residents until the late 1980s.

I stumbled on Blood at the Root at my local library and is the type of local history that I probably need to read more often. Forsyth County, Georgia is not far from where I live now. I attend church that opened a multi-site location in Cumming, the county seat of Forsyth County. Cumming was a small rural town in 1912, but it part of the suburbs of Atlanta now and I know several people that live there.

In 1912, there were two allegations of rape against Black men in close succession. Allegations of rape of white women by Black men was a common part of lynching. It is not that no allegation of rape by Black men was true. But that given the Jim Crow laws and the disenfranchisement of Blacks in the era of lynching, it is unlikely that many of the allegations of rape were true.

The two rape allegations (one allegation of a rape attempt and a second where the woman was found seriously injured and she died two weeks later). There were several mob actions by Whites against Black residents that required state troops, a lynching, and a show trial that resulted in death sentences for two men (one 16 year old is the youngest to ever be executed in Georgia).

Over the next several months, Night Riders, harassed the Black population of Forsyth County (approximately 10% of the population) and eventually all Black residents of the county left, many abandoning property or selling it at significant loss of value.

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Summary: Short explanation of historic Orthodoxy’s understanding of Christianity.

Real life often gets in the road of, or impacts my reading. I am a stay at home Dad, so I often have my reading interrupted by toddlers. I listened to a lot of audiobook with somewhat partial attention while I supervise my children at the park. Last Thursday, I listened to all of this short book while having a crown put in. I thought I had an old filling come out. And wasn’t really prepared to hear that it was the tooth that was cracked (right next to a filling). So on and off over a 3.5 hour period, I listened to this 2 hour audiobook. It isn’t really possible to listen to an audiobook (at least with the headphones I had) while they were drilling my tooth.

But I immediately thought of James KA Smith’s thoughts on the importance of bodily practice as I listened to the opening chapter. Mathewes-Green described part of the historic importance of Orthodoxy as taking seriously the body.

I have read or listened to several books by Mathewes-Green about Orthodoxy. Her background as a Protestant before converting to Orthodoxy makes her an important link to helping Protestants like myself understand an important, but culturally different, stream of Christianity.

Like Thomas Oden, Mathewes-Green, makes the argument that the historic practices of the church should be the root of our modern practices of faith. While Oden mostly attempted to bring modern Protestantism an awareness of historic theology and practice, Mathewes-Green actually moved into a stream that still practices a liturgy that is largely unchanged from early centuries.

I really do appreciate hearing about this bias toward ancient Christianity. I think it is important. But I also have not been convinced that our Christianity should be still be practicing a largely ancient liturgy as Orthodoxy is. I think the ancient theology and practice should be biased, but that we need the ability to culturally reinterpret that liturgical imagery when necessary. The bias should be ancient, but not fixed.

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Note: Christopher Heuertz has been credibly accused of sexual harassment. There was first a group of 33 writers that wrote of spiritual and psychological abuse. Most recently that I have seen is the article written by Angie Hong about her experience of abuse at the hands fo Heuetz. I would not recommend this book or others by Heuetz.

Summary: Explores a personality trait system that is more focused on weaknesses than most systems.

I am highly skeptical of the Enneagram. I am not sure why in particular, but I am. The Enneagram is the new current in-vogue, Christian personality test. Personality test systems can be helpful to give language and concepts to how people are different. But all of them in the end are systems that have to be understood as broad categories which do not completely capture the full individuality of a person.

But I picked up The Sacred Enneagram because it was on sale (still $4.99 on christianaudio) and because a number of people that I respect that are either pursuing training in Spiritual Direction or have Spiritual Directors have recommended it to me. I mostly approached this book as a means to get a broad overview.

I am not sure an audiobook for Sacred Enneagram is really the best method for a broad overview like this because a nine category personality system is somewhat complicated. I am not a fan of the narrator. He is a competent narrator, but a bit droning and in a book like this that is talking about spiritual matters, his emphatic tone doesn’t doesn’t really work. The narrator reminds me of Scott Brick. Brick, and Adam Verner the narrator of this one, have great voices, but they should be narrating thrillers or horror novels, not books on prayer and spiritual growth.

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Summary: We as humans do not change simply through new information, but we are shaped by “˜liturgy’, the habits and community rituals that surround us.

I am quite late to actually reading Desiring the Kingdom. It was first published 9 years ago. I purchased it 4 years ago, but I didn’t actually read Desiring the Kingdom until this week when I realized that there was a new audiobook out.

The basic ideas in Desiring the Kingdom are not new to me. I have read six of Smith’s other books including You Are What You Love twice. (You Are What You Love is intended to be a more popular level introduction to similar ideas.) Several of the illustrations, going to the mall and ball park as an alien anthropologist trying to understand what it is that we as humans are doing is familiar from other books and talks I have heard. But it is worth reading this full book as both a reminder of the ideas and a more full expression.

Desiring the Kingdom is attempting to refocus our Christian discipleship away from information sharing toward worship in a broad sense. We are not simply “˜Brains on a stick’ but we are “˜thinking things’. It is not that information and thinking are unimportant, they are very important. But we are not changed simply by being introduced to information. We are changed through the power of worship and by refocusing on what we love.

Part of what is difficult for me is that I am a part of a megachurch, which I love, but which does not really take the ideas of Smith’s understanding of worship into account. My church wants to be a church that unchurched people like attending. And I love that. Our church is full of people that hated church as children, teens, or adults and because they hated church they never understood the gospel (or in some cases the actual gospel wasn’t presented.)

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Summary: A 22 year old veteran,comes to the city since his only remaining relative (his mother) died and the country home is falling apart.

One of my reading projects for the year is to read all of O’Connor’s fiction. I have read A Good Man is Hard to Find several years ago. But I knew I wasn’t really getting all of the meaning of the short stories. One of the reasons I want to read O’Connor is because I am looking for books that require a bit of struggle. Not because difficult books are ‘better’ because they are difficult. But because books that require something of the reader use different intellectual muscles than those that are laid out more clearly. I tend to read a lot of non-fiction. Books that while they may be academically difficult, are not intended to have layered shades of meaning. Fiction and poetry does often have layers and I am trying to work on some of those intellectual muscles.

Last year I picked up the short biography, The Terrible Speed of Mercy and I am currently reading A Subversive Gospel: Flannery O’Connor and the Reimagining of Beauty, Goodness and Truth. Previously I also read O’Connor’s graduate school Prayer Journal.

A Subversive Gospel is one of those books that I want to read more of, an interpretive guide. It is not a biography, although it has biographical details, it is about O’Connor’s writing, theology and philosophy. (It is also a reworked dissertation.) A Subversive Gospel has been very helpful at understanding O’Connor and their vision of writing so that I can understand the books later. But I was nearly 75% of the way through A Subversive Gospel and I have not read one of the novels, so I quickly listened to Wise Blood, not so much for the story, but to get a sense of what her novels felt like before I finished A Subversive Gospel.

One of O’Connor’s most quoted phrases about her writing is, “œ”¦to the hard of hearing you shout, and for the almost blind you draw large and startling figures.” This is very similar to what James KA Smith says he is doing in his attempts at being an alien anthropologist that is exploring the mall and the ball park to understand what cultural liturgies are driving those spaces.

“œ”¦my goal is to try to make strange what is so familiar to us precisely in order to help us see what is at stake in formative practices that are part of the mall experience.(p23 of Desiring the Kingdom)

Wise Blood is not a standard country boy comes to the big city story with standard middle of the 20th century characters. First of all, I listened to the audiobook, but it was one I did not leave running when litter ears were around like I often do. This is full of crude ugly language, swearing and derogatory comments. But lots of books that are not classics have bad language. (And there is a real beauty to the language even when it is crude.)

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Summary: Binti returned home to try to find stability; she found more confusion, realizing that the home she thought she understood was not what she understood. And now she also brought war to her home.

Part of what is important about alien stories is that they are alien. Part of what is important about reading an African author writing alien stories is that she points out that sometimes those of different human cultures are actually just as alien as the actual aliens. And sometimes those from our own culture or family are less close than those aliens that are adopted into our family.

The Night Masquerade is the third part of what is really a single-long novel. I assume that these will be packaged together in a single volume at some point. Together, they are less than 500 pages. There are three distinct parts here, but the story is a single story.

In part one, Binti secretly leaves her traditional African village home to enter an alien university against her family’s wishes. During the space travel, everyone on board except for her is massacred as part of a long feud. As a harmonizer, Binti helps solve the immediate problem and bring about a peace, but at great personal cost to herself.

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