A Review of Dementia: Living in the Memories of God, by John Swinton

John Swinton, Dementia: Living in the Memories of God (Grand Rapids: Wm. B. Eerdmans, 2012), pp. x + 298, ISBN 978-0-8028-6716-2 (pbk).

‘Somewhere out there right now, a man is wiping the drool from an 85-year-old woman who flinches because she thinks he’s a stranger’ (p. 287).

Dementia directly affects some 800,000 people in the UK alone, two thirds of whom are women, and 17,000 of whom are young persons, plus some 670,000 carers; and the numbers are growing. Consequently, it is a subject of increasing interest to medical research, bearing significant implications for government and other funding and care bodies; and accompanied by a growing anxiety amongst a public still largely ignorant of its medical and social realities. John Swinton’s informed, intelligent, accessible, and honest engagement with this subject seeks to speak into and to earth these realities, and to specifically remind us that dementia is as much a relational and spiritual condition as it is neurological. At core, he argues that a relationality characterised by real presence and by the promise of a God whose memories of us are constitutive for our full humanity offer a much-needed antithesis to the malignant narratives often provided by some social psychology and theology. He challenges the inference that to live meaningfully in the present requires the cognitive ability to remember, to recall our past, and to imagine. Or, as Dietrich Bonhoeffer reminds us in his prison letters, more than is understood is present.

Among the book’s many strengths is the care that its author takes to explain and introduce difficult concepts – whether medical, theological, psychological, or philosophical – that are indispensable for thinking constructively about dementia. It also offers many (perhaps too many?) lived examples of how our relationships with those who have become strangers to us can be honoured and sustained in meaningful ways. Insofar as it does this, Swinton’s study serves as a helpful introduction to this troubled subject. Its foremost strength, however, is to champion the claim that this subject might be something that Christian theology, theologians, and communities could be interested in, might learn from engaging with, and about which they might have something valuable to contribute.

Swinton’s stated intention to offer a specifically Christian ‘theological perspective on dementia’ (p. 6) is, however, finally unsatisfying. Specifically, his twin claims that ‘memory is first and foremost something that is done for us, rather than something that we achieve on our own’ (p. 198) and that our being remembered by God is ‘our only real source of identity and hope’ (p. 217) is offered with insufficient regard for the foundation and centre of Christian theology itself; namely, God’s personal entrance into our estranged humanity in Jesus Christ. Had he explored beyond mere paradigm, for example, the ways that the divine journey into memory’s tomb in Holy Saturday – that ‘non event’ and ‘time of waiting in which nothing of significance occurs, and of which there is little to be said’ about which Alan Lewis writes in his extraordinary book Between Cross and Resurrection – might transform and deepen and provide the theological grammar for our understanding of his claim about the divine memory, and had he attended more critically to the ways in which his articulation of social trinitarianism (on pp. 158–60) might actually undermine his claims about the relational ontology of human personhood, the book might have offered a more robust witness to the deep resources within the Christian tradition that speak most acutely to the subject at hand.

With these reservations aside, the book is good news for those who embark upon love’s costly journey of remembering and caring for those who, in Andrea Gillies’ words, ‘are no longer able to make memory’. It is also a welcome contribution to theological conversations about the radically-contingent nature of human personhood.

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A version of this review will appear, in due course, in the International Journal of Public Theology.

Dialogue of Love: Breaking the Silence of Centuries: a review

John Chryssavgis (ed., with contributions by Brian Daley and George Florovsky), Dialogue of Love: Breaking the Silence of Centuries (New York: Fordham University Press, 2014). 96pp. ISBN: 9780823264001.

A guest review by Graeme Ferguson

Dialogue of Love was prepared to coincide with the meeting between Pope Francis and Bartholomew, Patriarch of Constantinople, on 25 May this year in Bethlehem. Dr Chryssavgis – who has edited three volumes of the writings of Patriarch Bartholomew, along with his own writings on ecology, on the theology of the Desert Fathers, and on spirituality – is one of Australia’s leading theologians with wide ecumenical experience. He is ideally suited to edit this celebratory gift to the Church both East and West. (He has recently been elevated to the post of Ecumenical Archdeacon of the Throne by the Patriarch.)

Although the meeting between the leaders of the Churches of the East and of the West was overshadowed in the secular news by other significant gestures by Pope Francis during his weekend visit to Jordan and Israel, it marked fifty years of changing relations between the Churches since the day when Patriarch Athenagoras and Pope Paul VI first greeted each other in Jerusalem in May 1964. When Athenagoras was asked by reporters what he would say to the Pope, he replied: ‘I came here to say “good morning” to my beloved brother, the Pope. You must remember that it has been five hundred and twenty five years since we have spoken to one another!’ This breach was the ‘great silence’ that had marred any communication between East and West.

Dr Chryssavgis details the steps in the ‘pilgrimage towards unity’ with loving regard and a fine attention to the momentous nature of the changes first raised in the Second Vatican Council. This chapter gives an insightful overview of the steps that have been taken. Relations between East and West have become cordial and mutually gracious.

Fr. Daley has been closely associated with the theological conversations between the Churches in North America. He deals with the theological questions that have needed to be considered in ecumenical conversations. His chapter is a fine reminder of the way ecumenical courtesies are fostered and developed as people work together to overcome the breaches of past centuries.

The third contribution is a previously-unpublished paper giving Fr George Florovsky’s evaluation of the 1964 meeting where he dealt with the questions that gave rise to the breach and the style of dialogue needed to move once more towards unity. He writes of the hope that lies beyond the contradictions in the self-understanding of the Church of Rome, as the watchman watches for the morning to break (Isa 22.11). Florovsky taught in Edinburgh as well as Princeton, and helped both catholic and protestant theologians to act with respect and grace towards each other.

Together, these articles focus well the grace and courage with which the leaders of the Churches bring to their meetings with each other. They are theologically perceptive, written by people who engage in the dialogue as it continues, and convey a sense of joyous hope as people begin to discern the outlines of a restored and reconciled Church. Dr Chryssavgis has prepared a gift which warms the heart as it stimulates the mind. It is an encouragement to continue the pilgrimage further.

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Graeme Ferguson is the former Principal of United Theological College, Sydney.

Resuscitating James Begg: a review of Kate Malcolm’s Pastorale

PastoraleKate Malcolm, Pastorale: being part of the life of James Begg as reconstructed by Kate Malcolm: A Novel (Wellington: Kate Malcolm, 2011). 369pp. ISBN: 9780473189969.

A guest review by John Stenhouse

Kate Malcolm has written a superb historical novel about one of her Scottish Presbyterian ancestors, the Revd. James Begg. The author trained in history at the University of Otago; it showed. One of the book’s many strengths is how well the author placed it in the historical contexts necessary to understand the life and times of James Begg and his family, church and nation. Historians are trained to avoid anachronism – language, ideas, objects and practices chronologically out of place in the period about which the author is writing. It is a tribute to Kate Malcolm that she avoided anachronism almost entirely.

Chapter one depicts young James Begg growing up the son of a Church of Scotland minister in New Monkland. The author’s account of a Scottish communion gathering conveyed a sense of the drama and excitement of occasions that caught up entire communities. Here, as elsewhere, Malcolm combined impeccable historical research with a novelist’s eye for her subjects’ inner worlds of thought and feeling.

After making a name for himself as a powerful preacher, James Begg joined the Free Church exodus out of the Church of Scotland during the Disruption. Here the author nicely captured the volatile mix of social, intellectual, political and theological tensions between the Moderate party and the Evangelicals, led by Thomas Chalmers, who reluctantly led the latter out of the established church in 1843. Academic historians who have difficulty understanding how deeply past generations felt about theology, politics and their interconnections have sometimes written accounts of such controversies that are too dry, dispassionate and cerebral. In Malcolm’s telling, by contrast, we can feel the anger of the Begg family when well-heeled Moderates and their supporters imposed a minister on an unwilling congregation. The author brings to life the Disruption – probably the most important event in nineteenth-century Scottish history – by refusing to confine theology to the private sphere of heart, home and house of worship. Weaving together theology with politics, law and social history, Malcolm brings our Presbyterian past to life just a few years before Free Church folk founded the Otago settlement. It is worth remembering that the Evangelical party left the Church of Scotland because they did not believe that the dominant Moderate party was keeping the church in vital contact with the mass of the Scottish people. Free Church visions of society as a godly commonwealth did not suddenly disappear; this tradition significantly shaped Otago, Southland and New Zealand history well into the twentieth century.

While the author writes about her subjects with empathy and understanding, she avoids hagiography. She depicts James Begg as a gifted and passionate preacher and dedicated pastor but not as a plaster saint. I found myself cringing at how harshly this Presbyterian patriarch sometimes treated his eldest son, Jamie. Sensitive and uncertain, Jamie responded to his father’s disapproval by withdrawing. It is a painful story that illuminates a shadow side of Scottish Presbyterian culture.

One of James Begg’s sons, Alexander Campbell, emigrated to Dunedin, where he played a lively and sometimes controversial role in Presbyterian church life as a staunch defender of tradition. Strongly attached to the Westminster Confession, A. C. Begg encouraged southern Presbyterians to try the Revd. Professor William Salmond and the Revd. James Gibb for heresy in 1888 and 1890 respectively. Begg’s support for prohibition, Bible-in-Schools and strict Sabbath observance annoyed working class radicals such as Sam Lister, whose Otago Workman newspaper regularly attacked ‘Ace’ Begg as a domineering old bigot.

Modern New Zealand historians have tended to side with Lister. In a famous article appearing in Landfall in 1953, Auckland poet-historian Robert M. Chapman, who later became professor of political science at the University of Auckland, identified Scottish Presbyterians and English Evangelicals as the main carriers of ‘puritanism’ to New Zealand. And puritanism, claimed Chapman, was the root of almost evil, plaguing society with interpersonal violence, marital discord, family dysfunction, female frigidity, latent homosexuality, patriarchy, self-hatred, and the ‘dominant mother.’ During the 1950s, with his friend and fellow poet-historian Keith Sinclair, Chapman translated into history and the social sciences the anti-puritanism burgeoning in literary circles since the 1930s. During the 1960s and 1970s, as the universities expanded, antipuritanism grew into a powerful new orthodoxy. Many of our writers, artists, historians and social scientists sought to save us from puritanism (or Calvinism, as they sometimes called it) and the churches that brought it here. Just how far this antipuritan crusade transformed attitudes to our Scottish Presbyterian forebears may be illustrated simply. In The Land of the Long White Cloud (1898), William Pember Reeves, our most influential nineteenth-century historian, praised the Revd. Thomas Burns, spiritual leader of Otago’s Free Church pioneers, as ‘a minister of sterling worth.’ In 1959, by contrast, Keith Sinclair’s Pelican History of New Zealand described Burns as a ‘censorious old bigot.’ Had Burns changed so much in sixty years?

‘Amor ipse intellectus est,’ wrote Saint Bernard of Clairvaux, a saying we might translate into English as ‘love itself is the knowing faculty.’ In a labour of love, Kate Malcolm has rescued one of her Scottish Presbyterian forebears – and ours – from the condescension of posterity. This beautifully written book deserves a wide readership.

A review of Tikkun Olam

Tikkun Olam CoverThe Englewood Review of Books has published a friendly two-part review, written by Rachelle Eaton, on my edited volume Tikkun Olam – To Mend the World: A Confluence of Theology and the Arts. Rachelle has picked up on the story told in Mark 14.39 and referred to a number of times in the book, of the woman who anoints Jesus (i.e., prepares his body for its forthcoming burial) with ‘very costly ointment’, as a way into reflecting on one of the recurring themes to surface in the book. You can read her review here and here.

For those interested, you can also read earlier reviews by Geoffrey ColmerPeter LeithartJeff Johnson, Lynne Baab, and Alistair McBride.

 

Rick Floyd reviews Hallowed be Thy Name

Hallowed be thy nameA recent edition of Theology Today (70.4, January 2014) includes Rick Floyd’review of my book Hallowed be Thy Name: The Sanctification of All in the Soteriology of P. T. Forsyth (T&T Clark, 2013). Therein, he writes:

Dr. Goroncy is a felicitous writer. He knows his Forsyth, and he also knows the late Victorian world in which Forsyth lived and worked. He leads us ably through the material and brings us to his conclusion, which is that the trajectory of Forsyth’s thinking should have led him to dogmatic universalism, but did not. This is the most controversial (and most interesting) part of the book. The subject of universal salvation has recently gained wide public attention sparked by the popular book Love Wins by Rob Bell (Harper One, 2011). Goroncy’s thoughtful, nuanced treatment of this timely subject adds depth to this conversation …

It is good to see a new generation of scholars take up this important theologian. And now that Forsyth’s writings, once hard to find and largely out of print, are widely available in print and electronically, I hope to see renewed interest by scholars and preachers of this great ‘‘preacher’s theologian.’’

Me too! Access to the remainder of the review is available here.

I am grateful to Rick for his kind words about my book, not least because he knows his Forsyth too! His own study on Forsyth’s thought, When I Survey the Wondrous Cross: Reflections on the Atonement (Pickwick Publications, 2000) is a very clear reading of Forsyth’s testimony to God’s most unpopular work – the atonement. I warmly commend it.

John (de Gruchy) on John (Calvin): a commendation

De Gruchy - John Calvin

John W. de Gruchy, John Calvin: Christian Humanist and Evangelical Reformer (Eugene, OR: Cascade Books, 2013). ISBN: 978-1-62032-773-9. 240pp.

John de Gruchy’s little book on John Calvin is a great read! One of its real achievements is that its author has succeeded, in little over 200 pages, in capturing something of Calvin’s spirit and energy. It is certainly no hagiography – de Gruchy is not shy to point out those areas where paradox exists in his subject, and where he thinks that the reformer simply got it wrong! In an honest effort to introduce one of the most important figures in Western intellectual, theological, and social history, it picks up some themes that marked and gave anatomy to his work. De Gruchy is especially keen to retrieve Calvin and the tradition that exists most consciously in his wake as constructive expressions of Christian humanism, a movement of social transformation that is at once liberating, ecumenical, and humanising.

Writing with a non-technical style, and out of his own experience of witnessing both the beauty and the ugliness of the reformed project played out in his native South Africa, de Gruchy builds a compelling case for why we should take Calvin’s thought seriously as a resource for what it means today to engage in the public commons, and for encouraging the kind of flourishing of human society that God desires. Certainly not everything in Calvin’s thought lends itself to such a project, but there is much that does, and these are the features that de Gruchy identifies and develops. He concludes his study by offering six affirmations about Christian humanism and its public vision. They bear repeating and thinking about as a way into considering Calvin’s own vision, and its portability today. They are:

First, Christian humanism is inclusive in its vision of humanity. It recognises that being human is our primary identity – coming before those of religion, race, culture, social class or gender.

Second, Christian humanism affirms both the God-given dignity of being human and the concomitant responsibility of being human. Given human brokenness, it understands the gospel as God’s way of restoring human dignity and awakening our responsibility for the world in which we live.

Third, Christian humanism is open to knowledge and insight from wherever truth is to be found, but it draws most deeply from the Christian Scriptures and the long history of their interpretation through the centuries, embodied in what is called ‘Christian tradition’.

Fourth, Christian humanism insists that love of God is inseparable from love for others; that faith and discipleship belong together; that theology and ethics are part of the same enterprise, and that the renewal of church life and public life are intrinsically connected.

Fifth, Christian humanism places justice, good governance, ecological responsibility and global well-being above national and sectional interests. It is concerned to ensure that scientific and technological development serve the common good and the well-being of the earth.

Sixth, Christian humanism encourages human creativity and cherishes beauty. It insists that goodness, truth and beauty are inseparable, though distinct. Just as it places a premium on moral values and the search for truth, it also regards the development of aesthetic values and sensitivity through the arts as essential for human well-being.

I warmly and enthusiastically commend this book, particularly for those for whom Calvin remains something of a persona non grata, or an embarrassing – or worse! – spokesperson for the Christian faith, and for those who wish to gain a clearer sense of the world-embracing vision of the reformed project at its best.

 

The Quest for the Trinity: a review

The Quest for the TrinityStephen R. Holmes, The Quest for the Trinity: The Doctrine of God in Scripture, History and Modernity (Downers Grove: IVP Academic, 2012). ISBN: 9780830839865.

The Quest for the Trinity makes plain again that Steve Holmes is among the most erudite and trustworthy theologians working today. His acquaintance with the tradition’s own wrestlings to articulate its speech about God, and its nuances and real game-shifting moves, is extraordinary, and his ability to communicate these in an accessible, albeit at times dense and somewhat dry, 200-page account is nothing short of remarkable.

The book has an encyclopaedic and ecumenical character about it. Holmes writes with a disciplined handle on the primary literature, its various nuances and theo-historical location, and is conversant with, but not distracted by, much recent secondary literature. His treatments on Irenaeus, Origen, Basil, Gregory of Nazianzus, Hilary of Poitiers, Augustine, Aquinas, Hegel, Schleiermacher and Dorner, in particular, as well as of the various anti-trinitarian movements between the sixteenth and eighteenth centuries, are exceedingly helpful and clearly laid out.

Holmes is concerned to defend the thesis that apart from some relatively minor disagreement and development, the doctrine of the Trinity was basically settled by ecumenical consensus in the fourth century, enjoyed ‘essential stability’ until the eighteenth century, and has been the accepted position of the church, with no significant modification, until the modern period and its various ‘recoveries’. Holmes believes that rather than representing a genuine recovery of a lost doctrine, however, the modern ‘trinitarian revival’ represents a departure, misunderstanding, and misappropriation of the received tradition, sometimes in the name of underwriting some social, political, or ecclesial programme. He builds a strong case, and those who believe particularly that unambiguous continuity with traditional articulations of doctrine central to the faith remains an indispensable feature of doing theology responsibly today will find much here to bolster that claim.

Of course, there are additional ways to tell the story of faith’s efforts to think and speak about God – ways which are no less responsible to revelation, which are not necessarily at odds with the articulations offered by the Fathers but which offer some different ways of expressing such claims, and which remind us that we might be better to acknowledge a greater plurality of expressions within the one tradition.

Whether Holmes holds that such different accents represent voices too insignificant to hear, or too far removed from settled orthodoxy, or whether it is due to editorial concerns, he chooses not to engage with modern contextual (including feminist) accounts of the Trinity, or with the work of Christian mystics such as Hildegard of Bingen, John of the Cross, and Julian of Norwich, or with some other ways that faith has sought to ‘speak’ of the Triune God: for instance, ways that some visual artists and poets and musicians have taken. Here, the catholic and innovative work of Sarah Coakley is to be much welcomed (for it represents both a fruit of the tradition that Holmes is keen to guard as well exhibiting something that is actually demanded by it), along with that of J. S. Bach, William Blake, Dorothy Sayers, and Marlene Scholz.

These niggles aside, The Quest for the Trinity is an extraordinary and timely achievement, and no reader – even those who may finally remain not entirely convinced of Holmes’ thesis vis-à-vis modern accounts and retellings of the tradition – could fail to learn much here, and to be challenged again about what it means, and about how, to speak of Father, Son and Spirit, and of the ‘persons’ of the Trinity. Such a challenge is most urgent, particularly for those of us whose task it is to preach the gospel, and it may be most timely for those of us who have looked primarily to the likes of Rahner, Zizioulas, Pannenberg, Moltmann, Gunton, Jenson, Volf, and/or Plantinga to interpret the history, and articulate the meaning, of the doctrine for us. On those parts of the tradition given attention by Holmes, teachers and students alike will find here a reliable and fruitful guide, and, for some of us, a challenge to rethink what we may have been taught about the apparent gulf that exists between Latin and Greek doctrines of the Trinity, and about accounts that have painted the Fathers to be working at some odds with the authors of the Bible. Indeed, if Holmes’ thesis is anywhere near correct, then most of what passes for ‘trinitarian theology’ today will have to be re-thought.

Tikkun Olam – a review by Lynne Baab

Tikkun Olam CoverJason Goroncy (editor), Tikkun Olam – To Mend the World: A Confluence of Theology and the Arts (Eugene, OR: Pickwick Publications, 2014). ISBN: 9781610979221; 208pp.

A guest review by Lynne Baab

In recent years, congregations are engaging more intentionally with the arts. Music and, to some extent, poetry and drama have always played a role in congregational life and worship, but now the visual arts are becoming more prominent as well. Increasingly, congregations display or even create visual art during worship. Some congregations have established temporary or permanent art galleries showcasing artists and craftspeople from within or outside the congregation. Christians are discovering that the all the arts – visual art, music, theatre, poetry, etc. – are a wonderful way to make connections with the wider community. In the midst of this growing interest, theological reflection about theology and the arts is welcome.

Tikkun Olam gives the opportunity for us to listen to a range of voices on this relevant topic. Several of the voices will be well known to New Zealand Presbyterians. Contributors include Professor of Theology and Presbyterian minister Murray Rae, Presbyterian minister Jono Ryan, and Knox Centre for Ministry and Leadership Intern Carolyn Kelly Johnston, and the editor of the volume is Jason Goroncy, Lecturer and Dean of Studies at the Knox Centre. Most of the ten chapters in the book began their life as presentations at a 2011 symposium and art exhibition in Dunedin. Two of the chapters are written by internationally known writers and speakers on Christianity and the arts: William Dyrness, Professor of Theology and Culture at Fuller Theological Seminary, and Trevor Hart, Professor of Divinity and Director of the Institute for Theology, Imagination and the Arts at the University of St Andrews. The additional contributors come from New Zealand, Australia and North America.

Jason Goroncy, in his Introduction, mentions that the opening two words of the title, Tikkun Olam, appear first in the Mishnah and can mean ‘repairing’, ‘mending’, ‘welfare’, ‘perfection’ or ‘healing’ of the world. The choice of title indicates the role that contributors believe the arts play, which includes an acknowledgment that things are not right with the world and that Christians need to explore all possible means to bring healing. Jason expands on this idea by citing Rowan Williams, who writes about the ‘acute awareness of the world not being at home in itself’. Artists, Jason believes, are called to speak responsibly into that reality, ‘to speak with fidelity not only to time but to eternity, and to acknowledge the meaningful relation of both to human being in the world and, in so doing so, dignify the human condition’. Jason quotes a W. H. Auden poem and notes that the poem describes the role of poetry in pointing ‘the way toward healing and toward a renewed sense of enchantment, freedom and praise beyond the pedestrian and clamorous’.

I particularly like the subtitle of the volume which avoids the temptation to focus on a biblical basis for the arts or a theological foundation for engagement with the arts. ‘Confluence’ implies overlaps and reflection, and the essays accomplish that task well. I’ll illustrate what that confluence looks like by describing the chapters written by people familiar in the PCANZ.

Jono Ryan, minister at Highgate Mission in Dunedin and New Zealand coordinator of Servants to Asia’s Urban Poor, has titled his chapter, ‘Questioning the Extravagance of Beauty in a World of Poverty’. Using the story of the woman who poured the expensive jar of ointment on Jesus’ feet (Mark 14:3–9), Jono describes the reasons why questions about the extravagance of art might be asked today in the light of world poverty. He affirms the significance of the questions, but also argues that the woman’s ‘excessive’ action has true parallels with Christ’s extravagant gift to us on the cross. He acknowledges that we cannot definitively solve this question but that we need to keep wrestling with it: ‘To be a follower of Jesus means, among other things, to live attentive to the cry of the poor. But it also means to live attentive to the beauty of God, which does not distance itself from poverty and injustice, but seeks to transform it’.

Carolyn Kelly’s chapter is entitled ‘Reforming Beauty: Can Theological Sense Accommodate Aesthetic Sensibility?’ Using Jane Austen’s book Sense and Sensibility as well as the same story Jono cited about the woman anointing Jesus’ feet, Carolyn discusses some of the history of theological ‘sense’ juxtaposed with artistic ‘sensibility’. She argues that theology and the arts must meet each other in order for us see the aspects of both that ‘we have become inured to’.

Murray Rae’s chapter, ‘Building from the Rubble: Architecture, Memory and Hope’, focuses on architecture after disasters, including World War 2 and September 11. He cites the architecture of the Jewish Museum in Berlin as an example of the way a building can help people process grief, participate in the world’s brokenness and move toward healing. Murray writes: ‘Architecture itself cannot heal our brokenness. But what we build and how we build it can reveal the extent to which the Spirit is at work within us, nudging us toward forgiveness and reconciliation and a true mending of the world’.

The other chapters include these titles: ‘The Artist’s Role in Healing the Earth’, ‘Cosmos, Kenosis and Creativity’, ‘Living Close to the Wound’, and ‘New Media Art Practice’, showing the range in the essays. I long for congregations and their leaders to continue to grow in seeing the arts as a way to experience God’s beauty and engage with the wider culture. This volume made me think more deeply about the role of the arts in healing the world.

Lynne Baab is the Jack Somerville Senior Lecturer in Pastoral Theology at the University of Otago and Adjunct Tutor at the Knox Centre for Ministry and Leadership.

Tikkun Olam – a review by Alistair McBride

Tikkun Olam CoverJason Goroncy (editor), Tikkun Olam – To Mend the World: A Confluence of Theology and the Arts (Eugene, OR: Pickwick Publications, 2014). ISBN: 9781610979221; 208pp.

A guest review by Alistair McBride

My review copy arrived on the day National Radio were playing the third of the 2013 Reith lectures featuring the potter, Grayson Perry, speaking in Londonderry on the role of art in society with the title, ‘Nice Rebellion: Welcome in’. The introduction focussed on the role of shock and rebellion then he commented on the nature of pluralism, marketing and attitudes. He said:

‘Detached irony has become the kind of default mode of our time in the art world … it was dangerous when art became synonymous with shock, which it did for a while in the sort of 1990s. There was so much art that was seen as shocking that it became what people looked for when they went to art, when in fact you know art can be lots of different things’.

In recognising that multi-role function, Grayson was able to extend the discussion beyond the simplistic ‘Art as shock’ motif. That became clearer in a response to a question where he said, ‘Art does have a very powerful thing that it can offer you and that is you know when you get involved in making something, you kind of forget yourself for a moment as well; and you also, in little ways you are affecting the world. You know if you feel powerless and depressed or something, if you’re making something you are in a small way changing the world. You do have that power, you do have that opportunity’.

This collection of papers from the symposium all offers approaches to this second view of art. They traverse a range of the arts looking at poetics, aesthetics, literature, painting, architecture, multimedia worship and song. Some offered a more theological, others philosophical, while two contributions were self-reflective with a quite personal approach.

Goroncy’s Introduction provides an excellent overview of the theme with pointers as to how each essay fits into place, as well as some commentary as to where the idea of ‘tikkun olam’ has developed from, namely the Mishnah and its revival in the 16th century by Rabbi Luria (p. 14). Goroncy builds a framework for us using W. H. Auden and Rowan Williams as points of intersection. The theme leads ‘with “unconstraining voice” the way towards healing’ in a world which is dislocated by its hurt and ‘busy griefs’ (p. 2). He understands the essays are ‘birthed upon the premise that artists and theologians can help us to see and hear better’ (p. 5). Underlying such a claim is the idea that there is a truth about the world and that truth telling reveals both present condition and future possibilities, and that for the Christian, ultimately that truth telling is grounded in the divine revelation which illuminates human lives and concerns. He concludes with a description of a leitmotif that runs through most of the essays, that of the question of beauty and its place in the search for the justice of which the kingdom speaks, and responses to the various answers given to that and the hope for the world that is engendered.

I found I responded to the essays in different ways. The most accessible were the offerings of Libby Byrne and the conversation between Joanna Osborne and Allie Eagle. Each used images by the artist that gives the reader a sense of where the journey of each has taken them, as well as allowing an appreciation of the imagery used and how it illustrates the theme. I have always appreciated having commentary with titles for works of art so that I can reflect on what I am looking at and these two pieces of work provide that. I found myself clearly engaged with Libby’s story and her exploration of the wounds in the world through her own work and that of Anselm Kiefer. In her conclusion she speaks of having chosen to live close to the wound so that she is ‘open to the possibility of being transformed, made more whole than [she has] been before’ (p. 111).

The second pair was Murray Rae’s and Steven Guthrie’s essays using architecture and music. Rae’s exploration of Daniel Libeskind’s work in Berlin and his approach that won him the competition for redeveloping the Ground Zero site in New York was enlightening. It showed how the work of architects is also to be included in this mending of the world through what we build and how we build it to ‘reveal the extent to which the Spirit is at work’ (p. 150). In a quite different way, Guthrie’s exploration of our contemporary environment, drawing from both the Psalms and from Pythagoras’ idea of the music of the spheres, offered a new way to understand the act of communal singing, both choral and congregational. Each of these essays gave the reader something to hang their understanding on.

Carolyn Kelly and Jonathan Ryan both take as their focus the Markan story of the unnamed woman who anointed Jesus. Carolyn explores how aesthetics has become lost from theological discourse particularly in the Protestant sphere, while Jonathan explores notions of beauty and extravagance using this story as the vehicle to address the issue of poverty and injustice. Each adds something to our reading of the text as well as inviting the reader to explore how art might have a role to play in our wider understanding of mending the world.

Julanne Clark-Morris explores the role of multimedia in worship. As she used two video pieces in her presentation that cannot be accessed through the medium of print, the essay becomes something of a taster with the promise of more behind it.

The last group of essays – by Bill Dyrness, Trevor Hart and John Dennison – all use literature and come across as more academic pieces. John Dennison’s essay on Seamus Heaney’s prose poetics I found heavy going and will need careful re-reading. I was unsure of which voice I was to hear – Heaney’s, the critics’ or Dennison’s; yet Heaney’s faith and his understanding of the role of poetry and the poetic imagination in the world certainly address the theme of the book.

Most of the essays give very good bibliographies that enable the reader to explore their own responses to each presentation. This has been a rich experience exploring a side of the world that I don’t often appreciate, and as one whose personal world is in need of mending I found particularly in Byrne’s essay something that, for me, makes the whole collection a worthwhile addition to my library.

– Alistair McBride is the minister of Scots and St Stephen’s Presbyterian Churches, Hamilton.

Butcher’s Crossing: a commendation

I recently finished reading – very slowly, because this is a book that deserves much time – Butcher’s Crossing by John Williams. Like Williams’ Stoner, this book is a masterpiece. At core, it is a critique of the Emersonianism that has dogged the American dream, and a commentary on American history itself – marked by the triumph and tragedy of human conquest on the frontier, the ambiguity of friendship, the pursuit of individual identity and the risk of its loss vis-à-vis the natural world, the temptation of escape from the common, and the seductions of violence in its cold and mindless destruction. All that is told by way of a story of a group of men who leave Butcher’s Crossing, a little town in Kansas, and head off into an isolated valley in the Colorado Rockies in search of buffalo, wealth and self.

I’ll not write any more lest I give away too much of the plot, but here’s a section that could have been penned by Qoheleth himself:

“Young people,” McDonald said contemptuously. “You always think there’s something to find out.” “Yes, sir,” Andrews said. “Well, there’s nothing,” McDonald said. “You get born, and you nurse on lies, and you get weaned on lies, and you learn fancier lies in school. You live all your life on lies, and then maybe when you’re ready to die, it comes to you—that there’s nothing, nothing but yourself and what you could have done. Only you ain’t done it, because the lies told you there was something else. Then you know you could of had the world, because you’re the only one that knows the secret; only then it’s too late. You’re too old.” “No,” Andrews said. A vague terror crept from the darkness that surrounded them, and tightened his voice. “That’s not the way it is.” “You ain’t learned, then,” McDonald said. “You ain’t learned yet … Look. You spend nearly a year of your life and sweat, because you have faith in the dream of a fool. And what have you got?

An invitation to read in ‘community’

The Isolator, invented in 1925

The Isolator, invented in 1925

Dear readers,

I hope that this finds you well, and firing on all (or at least on most) of your cylinders. I have a request to make of you: if/when you have read one or more of my books or anyone else’s books, may I ask you to please resist the urge to read in isolation and instead share your thoughts on what you’ve read, whether via a blog (it seems that us bloggers used to do this more often in the ol’ days than we do now), or via Goodreads, or via penning a few ‘review’-like words on the relevant Amazon or other bookseller’s site … or even with an actual person. I ask this because I’m increasingly bothered by the way that most of us read ‘alone’. One of the reasons that I greatly appreciate emails from readers about my books—and I will continue to welcome such!—is that the conversations and comments that emerge in such correspondence are very often of mutual help to both reader and author. Most of this could be widened.

I’ve ummed and ahed about writing this ‘letter’, mostly out of fear that it is motivated by a desire to increase sales. I sincerely hope that this is not the case, although my—and probably yours too—adroitness for self-deception is significantly developed. On my most conscious level, this request is motivated by a conviction that anything that helps readers read and to both articulate and gain a guileless assessment of a book is helpful, especially when one feels free to be as ruthlessly honest and as critical and as fair as one needs to be.

Thank you for considering this wee request.

Pax,

Jason

W. Travis McMaken reviews Hallowed Be Thy Name

Hallowed be thy nameThe latest issue of Reviews in Religion & Theology includes a review, by W. Travis McMaken, of my book Hallowed Be Thy Name: The Sanctification of All in the Soteriology of P. T. Forsyth. I’m very grateful to Travis for penning this review and for the prod to again consider turning my attention to the challenge of writing an intellectual biography on this most creative of theologians in the tradition of British dissenters.

Those who don’t have access to the journal can read a copy of the review here.

Poems of Devotion. A Review

Poems of DevotionLuke Hankins (ed.). Poems of Devotion: An Anthology of Recent Poets (Eugene, OR.: Wipf and Stock, 2012). 236pp; ISBN: 978-1-61097-712-8

A guest-review by Mike Crowl.

Luke Hankins is not quite thirty. He’s already published a highly regarded book of poems, Weak Devotions, in which he ‘wrestles with the issues Donne, Herbert, Hopkins … also found worthy of their most impassioned work’ (John Wood), and a chapbook of translations from the French poems of Stella Vinitchi Radulescu (three of her poems are included in this book). He is also senior editor of the Asheville Poetry Review.

In Poems of Devotion, Hankins is aiming to present to the modern reader a substantial collection of poems on the theme of devotion, from a wide range of poets – American, English, and other nationalities, including some translations. If the word ‘devotion’ arouses thoughts of prissy, sappy pseudo poems that barely scratch the surface, you will find Hankins’ collection eschews such works; much of what is here is tough, painful, meditative, worshipful, and certainly deep enough to call you back again and again.

Hankins presents poets who are willing to wrestle with God. Many of them come from angles that are anything but devotional in the generally accepted sense. Some know from the outset where they’re going, but Hankins has looked more for poets who appear to work out their experience as they go along. As he writes in his introduction: ‘Great poems are – if not invariably, at least most often – an unfolding, not only for the reader, but for the poet in the process of composing’. And he quotes fellow poet, Charles Wright: ‘Writing is listening. Religious experience is silent listening and waiting. I have always been able to tell whether something I am writing is genuinely an expression of revelation or if it’s just me exercising my intellect. I can feel the difference, see it and taste it, but I don’t know how I can do that’. In the poems collected here, poetry is for the most part a means of meditating rather than an experience recounted.

That is not to say that these are floppy works without poetic structures: subtle rhymes and rhythms abound, the last lines are often a revelation; sharp metaphors of atmosphere and the spirit and creation are evident on every hand. The poets have taken their original searchings and crafted them well.

Many of these poets are not ‘saints’ in any ordinary sense, though they bring themselves to understand the need to submit to God’s will, even when it seems at odds with their very being, or when they haven’t found the answer they set out to look for. Old poets still look for answers in their old age. (Leonard Cohen has a couple of very good prose poems, for instance). There is also great joy and wonder (for example, in Luci Shaw’s Mary’s Delight; Shaw isn’t a poet I’ve greatly admired in the past, but this is a beauty) and praise (several poems are modern psalms) and worship (Thomas Merton’s Evening: Zero Weather, for instance).

Then there are the strange poems: Amit Majmudar’s extraordinary long piece about the angel we generally know as Satan; Michael Schiavo’s odd ‘dub versions of Shakespeare’s sonnets’, Bruce Beasley’s long, collage-like ‘Damaged Self-Portrait’.

Hankins offers seventy-seven poets in all. Some have only one poem, some have several, some provide several parts of a larger poem. But there’s no sense of stinting on the poets here; each one has room to breathe. There are some familiar names – T.S. Eliot, Theodore Roetke, E.E. Cummings, R.S. Thomas, Denise Levertov, Richard Wilbur – but the majority are unfamiliar – to me, anyway, and I suspect to many readers of the book.

The poems are book-ended by the substantial introduction, and a reprint of an interview between Hankins and Justin Bigos, which gives some background to Hankins and his poetic stance.

Review: Manifesto for Learning: The Mission of the Church in Times of Change

ManifestoDonn Morgan, Manifesto for Learning: The Mission of the Church in Times of Change (New York: Morehouse Publishing, 2012). ISBN: 978-0-8192-2768-3; 96pp.

A guest-review by Kevin Ward.

This is a very brief little book that at first glance does not have much relevance for the church in New Zealand. It comes out of the crisis facing theological education in the US brought about by having far too many theological schools faced with rising costs, declining student numbers and reduced financial commitment from churches. That is a challenge for theological schools in New Zealand also, as I am aware both through teaching in one and being involved at executive level with both the New Zealand and Australia New Zealand Associations of such schools. However, as I read it I realised much of what was being discussed, both in terms of challenges and suggested ways ahead, was generally true for the church in New Zealand as well as theological education.

The core argument is that the mission of the church has three basic elements: worship, service and learning. He argues that while worship and service are regularly prioritised, learning is no longer regarded as ‘an important part of the church’s identity and mission’. ‘Service and worship without education and formation risks separating mission and ministry from fundamental parts of our identity, and creating a kind of amnesia concerning our Christian faith and its particular expressions’ (p. 38). This is a concern I also share and is identified in many recent studies, particularly among young people and young adults. Morgan takes a holistic view of this, not just concern about theological schools, and argues that the most important level of education is what happens at a congregational level. Here, in my observation, it is sadly neglected in many churches. The consequence of this lack of concern is, of course, a lack of commitment of resources to it, both at a congregational level and also in supporting theological education. Giving our scarce resources, service ministries or providing exciting worship is what counts.

The book is helpful in summarising some of the changes that have occurred over the past 50 years which have impacted on churches and theological schools in similar ways in New Zealand. ‘There continues to be debate about both the causes of and the solutions to the mainline churches’ decline. Because some churches continue to thrive, some say this is just a wake-up call for those in decline. But the overall numbers in many denominations reflect devastating change that would appear to require radical rethinking of the church’s mission, of “how to do and be church”’ (p. 17). Rather than thinking about these issues and the wider challenges of the state of the church as a whole, most focus has been on the survival of our particular community and its sustainability. This fosters a foxhole mentality. I would suggest this is true of both theological schools and local churches.

When it comes to looking at implementing the changes needed, Morgan suggests that it is like being in the middle of a three ring circus. The first ring represents the perennial issue of resources, especially financial, and the lack thereof. The second represents changes in church and society, which are, of course, related to the first. But while we spend much time discussing and obsessing about these, there is a third ring where ‘we try to put financial realities together with the changes in church and society as we reconsider mission and ministry’ (p. 61). This is the place where we need to not merely talk about structural change, but get through to doing it. This is the ring that is all-too-rarely entered. From my perspective it is a problem many theological schools have not addressed; namely, why a number in New Zealand have closed over recent years, and others are at crisis point (although I would add that it is one thing the Presbyterian Church has done well). But it is an even bigger issue for mainline churches, none more so than the PCANZ, and although we have been aware of the need for it for over a decade, have done precious little to address it.

The final chapter looks at some of the problems faced along the way of change, such as ‘inertia and investment in the status quo’, ‘particularity and diversity’, and ‘competition’, which are equally shared by churches and education schools. So while this book, at one level, is about challenges facing theological schools in the US, reading it provides many helpful insights and suggestions not only for similar institutions in New Zealand but also for the church in the very challenging context we find ourselves in, where time is no longer our friend.

Review: Resilient Ministry: What Pastors Told Us About Surviving and Thriving

Bob Burns, Tasha D. Guthrie and Donald C. Guthrie, Resilient Ministry: What Pastors Told us about Surviving and Thriving (Downers Grove: IVP Books, 2013). ISBN: 978-0-8308-4103-5; 312pp.

A guest-review by Kevin Ward.

This is a book which every person working as a minister of the gospel would benefit from reading – indeed, more than reading, but also reflecting on and, in light of that, making changes to how they live and work. We are all aware that many of those who enter ministry in response to what they perceive as a life time calling drop out within a relatively short period of time. Precious few of those I trained with nearly four decades ago are still in church ministry. What kills them off is not what goes into sermons or worship services but, as the authors of this book point out, matters of life skills, behaviour patterns and character. This book not only identifies the core issues but also makes suggestions of what needs to change and how to action that.

Rather than just building on anecdotal evidence or personal experience, the book is based on solid scientific research. The team created three pastoral peer groups or cohorts (who were primarily Presbyterian) who met three times a year for two years. They were interviewed to identify the ministry issues they wanted to discuss. They then read books on those subjects, listened to experts who were brought in and then discussed the issues in their groups. The discussions were recorded, transcribed and analysed.

From the transcripts, the researchers identified five themes that they believe are keys to sustaining pastoral excellence. These were:

1. Spiritual formation. Ministers can be so busy in the multiple tasks of ministry that they neglect their own spiritual wellbeing, the source from which ministry flows. They need to internalise the spiritual rhythms of reflection, worship, sabbath and prayer.

2. Self-care. The ongoing development of the whole person: physical, mental, emotional, relational. This involves a range of practical issues including identifying allies and confidants, establishing an exercise routine, planning intellectual development and holidays and creating and keeping good boundaries.

3. Emotional and cultural intelligence. These are related to being aware of oneself and also attentive to and aware of other people, places and social dynamics. Much has been written recently about the importance of emotional intelligence in leadership but the awareness of cultural intelligence, crucial in our increasingly diverse world, is only just emerging.

4. Marriage and family. Unlike many jobs ministers are never really ‘off the clock’, and so the demands of ministry can constantly intrude on marriage and family time. It is, then, critical to be intentional about giving focussed uninterrupted time to spouse and children. The significance of the contribution of the spouse to a minister’s resilience in ministry came through again and again.

5. Leadership and management. I found these chapters full of good insight and found helpful the way they talked about these as the ‘poetic’ and the ‘plumbing’ side of leadership, both of which are essential to good and resilient ministry. The management side can be found addressed in many books but the poetic side of leadership is much more intuitive and harder to explain and there are some helpful concepts here.

As well as having lots of good information the book has questions for personal evaluation and reflection throughout, as well as suggestions for further reading and exploring through media. This is an area I have taught in for the past 15 years or so, and this book is as a helpful as any I have come across. It is both informed and practical. As well as its personal use for ministers, it would be ideal for a group of ministers to read and discuss together and perhaps also to work through with the lay leadership in their church. I certainly intend using it as an important text for my students.

[Those interested in reading more on this topic might like to check out Jason's series On the Cost and Grace of Parish Ministry]

‘The Conversion of the Māori’: a review

Timothy Yates, The Conversion of the Māori: Years of Religious and Social Change, 1814–1842 (Grand Rapids: Wm. B. Eerdmans, 2013). ISBN 978-0-8028-6945-6. 150pp.

A guest post by Graeme Ferguson

When James Hamlin, my great, great grandfather, joined the CMS mission at Paihia in 1826, he came as an artisan lay missionary. His trade was flax dressing. He quickly found that not only was the New Zealand flax a distinctively different species, but also that the Māori knew a great deal more about flax weaving than he did. As a result, his life changed direction. He became a fluent idiomatic Māori linguist able to contribute to the translation of the Scriptures into Māori; he was a trusted mediator and negotiator between warring tribes; he was a faithful catechist and church planter in places where Pākehā rarely penetrated; he was a dogged explorer and a good farmer. In the last years of his long service, Selwyn was finally persuaded against his better judgement to ordain him. (Hamlin, after all, was not a ‘gentleman’.) With his wife, Elizabeth, they had twelve children. Two sons intermarried with local tribes-people so that their descendants reflect the unity in diversity of the meeting of the races in the development of this country. At Captain Symonds request, he called the hui of the Manukau tribes, in the area of Awhitu to witness the Treaty of Waitangi. Te Whero Whero who was present, ensured that few Manukau chiefs signed, since his authority as Māori king and Paramount Chief of Tainui was not to be compromised.

Hamlin’s life of undistinguished, faithful service encapsulates many of the questions that any writer on the formative years of the New Zealand mission needs to confront. It is with these questions that I approached Timothy Yates’ book in Eerdmans’ series Studies in the History of Christian Missions (SHCM).

Yates’ overview of the development of the Christian mission in New Zealand is a competent survey. It recognises the role of Māori in transmitting the Gospel so that missionaries in newly planted stations already found worshipping communities who had been told the Christian story. This could have been further developed. He deals with the relations between Anglican, Methodist and Catholic missions but may not have adequately considered the fraught nature of the different expectations in each group. He deals judiciously with difficulties relating to inappropriate moral lapses by Kendall, Yates and others and alludes to the tensions people coped with in establishing communities in the bush.

The strength of his work lies in his assiduous reading of the correspondence and reports between missionaries and their sending agencies – the CMS, the MMS and the Marist order in Paris. But the writer gives me less confidence that he has an adequate grasp of the socio-cultural context in New Zealand, within which the missions operated. He also shows both linguistic and geographic insecurity that does not enhance his work. (My favourites are the mis-spelling of Te Whero Whero, and various odd adjectival forms of Māori  places.) My evaluation is that the work is ‘worthy’ rather than ‘insightful.’

My first question relates to the way he interprets his primary source documents. The question is: who were these reports written for and what did they expect to hear? How far were they written to accommodate European attitudes and expectations which may or may not reflect the situation on the ground? To what extent could the recipients grasp what was happening in the encounter between the missionaries and the people of the land? I suspect that a healthy suspicion of what was being written is called for.

Secondly, I am interested to know what the effective points of contact were within which the Gospel was able to be shared. What was being offered and what was really being heard? Yates draws attention to the insights into local society and practices that the more insightful missionaries observed which were essential to good understanding and communication. I am interested in the differences the Gospel made in how people lived.

Thirdly, I would like to know the tenets of the Gospel that were in the forefront of missionary proclamation, what was heard and the degree to which it was appropriated and internalised. These people had very limited access to resources. Each mission had its catechism and tradition of teaching in books, like Wesley’s Forty Four Sermons or Pearson on the Creed, but few resources beyond these basic texts. All taught through methods of catechesis but in each case the content would be culturally alien to their hearers. There is the further question of the pedagogical value of catechesis as an educational tool.

Coupled with this is the role of worship in expanding the mission. Large groups are reported as gathering to worship. What were they doing? How far was worship another expression of traditional spirituality and how far an imposed foreign structure? What was going on?

The way in which missionary families lived within the host communities is crucial. The fact that many lived with mutual respect and good will and were trusted is a mark of the practical wisdom many brought to their service. I suspect that their impact was primarily experiential as they lived out the Gospel in community in the tradition of nineteenth century romantic sensibility.

A further question relates to extending the missions. One would like to know where the concentrations of population were that led to establishing stations in what are now oddly inaccessible places. Yates did this in discussing siting the initial station at Rangihoua because of the protection Ruatara was able to offer. I would like it more widely considered.

The overarching question is: what did the local people hear and what did they make their own? To what extent was the Gospel indigenised and internalised? This question is crucial and finds its high point in the reception of the Treaty of Waitangi itself. The dominant narrative on that occasion utilised the thought forms and cultural images of nineteenth-century evangelical Christianity on issues of covenant and promise, rule and governance, responsibility and citizenship, the rule of law and the place of land. The Treaty could be ratified in many places because those interpreting the terms of the Treaty were trusted in their communities. Like the wider transmission of the Gospel, the Treaty was reinterpreted in local cultural terms in order to be received and accepted.

While there is much of interest in Mr Yates’ book, it is written from the perspective of a disengaged observer. Years ago, Archbishop Appleton commented that if he were to have his time as a missionary in Burma over again, he would don a saffron robe and sit and listen for seven years before he began to share the good news of the Gospel. I suspect that more engaged listening would have improved this present study.

‘Missional God, Missional Church’: a review

Ross Hastings, Missional God, Missional Church: Hope for Re-evangelizing the West (Downers Grove: IVP Academic, 2012). ISBN: 978-0-8308-3955-1; 321pp.

A guest post by Kevin Ward.

The words ‘missional’ in general and ‘missional church’ in particular are real buzz words in the church at the moment, and nowhere more so than within the PCANZ. Put ‘missional’ in front of anything and it legitimates it. The missional movement has much to offer in thinking about our current situation and its challenges going forward, and is something I have engaged with ever since the book Missional Church (edited by Darrell Guder) was published in 1998 – yes that’s how long it has been around for. My great concern is that it has rapidly become a fad, and like so many of those that have come and gone in the forty-plus years I have been involved in church leadership, it too will go. Ross Hastings’ book is, I believe, one of the most important and helpful of all the books that have been published with the word ‘missional’ in the title. This is largely because it is called ‘Missional God, Missional Church’. The order is important. A missional church flows out of a missional God, and so the first task we face as a church is not developing new forms of ‘missional’ churches or new programmes that will make our existing churches missional, but actually coming anew to a proper understanding of who the God whom we know and experience through the Father’s sending of Jesus and the Father and Son’s sending of the Spirit truly is.

Hastings takes us back to these key foundational understandings, before moving us on to envision what this means for our understanding of the church and how we engage with the world in God’s mission in it. In the missional movement the key text is John 20:21, ‘As the Father has sent me so I am sending you’, which is followed by Jesus breathing the Spirit onto the disciples. Sadly, in the life of the church this has played second fiddle to Matthew 28:19–20. Hastings frames the whole book around a wonderful exposition of John 20:19–23, which he calls ‘the greatest commission’, arguing that in this picture of the frightened disciples huddled in the upper room with Jesus in their midst, all of the elements needed for the church to fulfil its calling as the community of the God of mission are present.

Based on a sound Trinitarian theology, the book moves on to develop a solid ecclesiology and missiology, both of which reflect the character of the God whose life they flow from. One of the great values of the book is that it corrects many of the false dichotomies that can be found in so much other work. The missional God is both a sending God and a gathering God, and so the church needs to both send and gather. Flowing from this, therefore, the church needs to be both deep and wide, grounded in the traditions of the faith as an alternative community but taking God’s shalom far and wide into the world. Both worship and mission are intrinsic to the life of the church. To do the latter it needs to inculturate the gospel without becoming enculturated itself. In other words, incarnate the gospel into the culture of the context it finds itself in without accommodating itself to it. Indeed, the theology of culture and personhood in the book is one of its great treasures. When it comes to the practice of mission, Hastings has a broad and holistic understanding of mission – what Renee Padilla calls integrated mission, which is much more true to a biblical understanding than the rather limited concept found in much of the missional church material. There are two final things I am pleased to find in this book. Missing in much of the other literature is a great love of and passion for the church, which while not being the goal of God’s mission, is certainly critical in it. Much of the missional church material takes a critical and almost dismissive stance toward the church. ‘The essential sociality of salvation, implies the essential institutionality of the church. The question is not whether the church is an institution, but rather what kind of institution is it’ (p. 133). Finally, Hastings gives adequate attention to the role of the Spirit in both the life of the church and God’s mission, something that is missing in much of the other material.

Ross Hastings parents were missionaries for 60 years in Africa, he has PhDs in both science and theology, has served as minister in two urban churches, and now teaches theology at Regent College in Vancouver. All of these factors help to make this a book which combines solid biblical and theological understanding, clear social and cultural analysis, pastoral empathy for people and the church, and a deep concern for mission in western societies – a wonderful holistic treatment. I cannot recommend it enough for those who are concerned to work in the deep and integrated way that is necessary if our churches are to truly live out the life that our missional God is calling us to.