The Book
“Through the River: Understanding Your Assumptions about Truth” is by Jon and Mindy Hirst. The 195 page book was published in 2009 by Authentic Publishing. The back cover states that the book’s subject is Philosophy/Epistemology. The Hirsts use the book to recapitulate the views of the late Paul Hiebert, a missiologist.
Quote
“Every worldview – and there are many out there – has an epistemology built into it” (page 17).
The Good
“Through the River” introduces the general Christian reader to epistemology and what the authors refer to as the three “truth lenses” of Positivism, Instrumentalism and Critical Realism.
The Bad
I found the writing facile and simplistic. The authors wrote the book – ostensibly, at least – to question assumptions about truth – yet they seem incapable of seeing past their own a priori assumptions. These assumptions evidently include the view that the Bible is a magic book dictated by God to man and that Jesus is God incarnate. These may be perfectly appropriate assumptions for a book on Christian living or discipleship, but the back cover of the book indicates that the subject matter is Philosophy/epistemology.
The authors also jump to unsupported conclusions when they say things like “There is no doubt that Jesus is all that we need to know in order to have life” (page 22). Really – no doubt at all? Even a first year philosophy student at a public University would ask “How do you know? And how do you know that you know?” It appears that Jon and Mindy Hirst assume a homogeneous Christian readership. Perhaps that is their target audience; even so, they shouldn’t take for granted that every reader buys into (or is even familiar with) Evangelical Christology.
I read chapter 7 (entitled “Holding Truth Lenses up to the Bible”) in the hopes that the Hirsts would make the case for a Christian epistemology that relies on both faith and reason. I was disappointed to discover instead that the discussion centers on the kinds of Bible verses that Positivists like vs. those favored by Instrumentalists or Critical Realists. There was also way too much proof-texting.
I am not a philosopher, but it seems to me that any book about faith, epistemology and the Bible is deficient unless it includes a discussion about a mystical/prophetic worldview. After all, Christian faith allows for a belief in miracles, angels, spirits and a man who claimed to be God. Do we really think that the author of the Technicolor visions in the book of Revelation was a Critical Realist?
As I read the authors’ uncritical approach to “truth”, I couldn’t help but think of the scene from the Gospel of John in which Jesus says “Every one that is of the truth heareth my voice”. Pilate asks the famous question, “What is truth?” To this, Jesus gives the only answer possible: silence.
The Bottom Line
The bottom line is that “Through the River” is not worth your time. If you have an interest in epistemology, take a philosophy course at your local college or University. If you have an interest in missions (which appears to be the authors’ true impetus), read a book on missions – not one masquerading as philosophy.
Tuesday, November 24, 2009
The Justice Project
The Book
The prophet Amos declared, “But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5.24). The notes to The New Oxford Annotated Bible state that this verse “expresses the heart of Amos’ preaching”, but in a very real sense those words express the heart of all prophecy, including Jesus’ own preaching. He so closely identified with the oppressed and the marginalized that he said, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me” (Matthew 25.40).
The Justice Project is Baker Books’ answer to this prophetic call. The book is a collection of essays edited by Brian McLaren et al. that brings together in one volume a variety of Christian speakers, authors and activists to ruminate on the subject of justice. As might be expected, the foreword was written by Jim Wallis, editor of Sojourner’s. The Justice Project was published in 2009 under the Emersion imprint.
Quote
“Because God is a God of justice, in any situation in which power is misused and the powerful take advantage of the weak, God takes the side of the weak” (Brian McLaren, page 24).
The Good
The good thing is that books with a focus on social justice are being written, it seems, with greater frequency. What’s even better is that the mainstream church is starting to notice. When even staunchly “conservative” Evangelicals are starting to read Sojourner’s and the stars of Christian radio are launching their own nonprofits (see Jars of Clay’s Blood: Water Mission or Third Day’s Come Together Fund), you know that change is in the air.
As a member of a congregation that belongs to American Baptist Churches USA (an organization with its own rich history of social justice activism), I instantly recognized the name Campolo. Tony didn’t actually contribute an article – just a promotional blurb – but I read the essays by his wife, Peggy and son, Bart with great interest. Bart’s piece is one that sticks with me, since it’s about a topic that I don’t normally think of as having spiritual implications: campaign finance reform. His point – concisely made, I might add – was that if the poor are to ever have a real voice in American politics, we need to cap the amount of money that can be spent on political campaigns. This will ensure that a wealthy individual does not necessarily have the advantage when running for office. The idea is simple, but effective.
The Bad
It’s tough to review a book that doesn’t speak with a single, unified voice, and a collection of essays, by its very nature, cannot do so. Each chapter, each voice, should be judged on its own merits, and an analysis of each and every essay in The Justice Project is well beyond the scope of this review. However, if there is one criticism that can be leveled at a number of the pieces it is this: that they give their complaint without offering the reader a compelling solution. A word of advice: if you’ve been granted 10 pages in a book with a potentially large audience, don’t waste 9 of those pages telling me how deeply you feel the weight of oppression against your favorite minority. Instead, outline the problem on page one and then spend the rest of your time offering me an intelligent solution (and don’t assume that I will agree with you – convince me). I realize that most social justice issues do not have instant answers, but at least take a stab at it. It’s why you have the letters “MDiv” or “PhD” after your name, and I don’t.
The other compliant I have is that many of the authors in the book were unknown to me. There’s nothing inherently wrong with that, but instead of reading about how Shauna Niequist likes to think about social justice activism while she’s doing the laundry, it would have been nice to hear from someone who actually has a presence on the national/international stage. What does Rick Warren think should be done about HIV/AIDS? Perhaps part of the point of the book was to give a voice to people who wouldn’t normally have access to this kind of a platform. Still, Warren has the ability to influence public opinion – Alise Barrymore (page 210) does not. Do we want to actually shift the prevailing paradigm, or just stand around talking to ourselves about our commitments to “Womanist” theology?
The Bottom Line
The bottom line is that The Justice Project does serve a purpose. Books like this one help to raise awareness about social justice in both the Church and the culture-at-large. The average Evangelical Christian reader will no doubt disagree with a number of the ideas promoted in the book (including Peggy Campolo’s assertion that the Church should embrace GLBT couples). Nevertheless, I found the book’s overall concept refreshing, and I think it will at the very least help Christians attain a greater degree of awareness and engagement with social justice in the 21st Century.
The prophet Amos declared, “But let justice roll down like waters, and righteousness like an ever-flowing stream” (Amos 5.24). The notes to The New Oxford Annotated Bible state that this verse “expresses the heart of Amos’ preaching”, but in a very real sense those words express the heart of all prophecy, including Jesus’ own preaching. He so closely identified with the oppressed and the marginalized that he said, “Truly I tell you, just as you did it to one of the least of these who are members of my family, you did it to me” (Matthew 25.40).
The Justice Project is Baker Books’ answer to this prophetic call. The book is a collection of essays edited by Brian McLaren et al. that brings together in one volume a variety of Christian speakers, authors and activists to ruminate on the subject of justice. As might be expected, the foreword was written by Jim Wallis, editor of Sojourner’s. The Justice Project was published in 2009 under the Emersion imprint.
Quote
“Because God is a God of justice, in any situation in which power is misused and the powerful take advantage of the weak, God takes the side of the weak” (Brian McLaren, page 24).
The Good
The good thing is that books with a focus on social justice are being written, it seems, with greater frequency. What’s even better is that the mainstream church is starting to notice. When even staunchly “conservative” Evangelicals are starting to read Sojourner’s and the stars of Christian radio are launching their own nonprofits (see Jars of Clay’s Blood: Water Mission or Third Day’s Come Together Fund), you know that change is in the air.
As a member of a congregation that belongs to American Baptist Churches USA (an organization with its own rich history of social justice activism), I instantly recognized the name Campolo. Tony didn’t actually contribute an article – just a promotional blurb – but I read the essays by his wife, Peggy and son, Bart with great interest. Bart’s piece is one that sticks with me, since it’s about a topic that I don’t normally think of as having spiritual implications: campaign finance reform. His point – concisely made, I might add – was that if the poor are to ever have a real voice in American politics, we need to cap the amount of money that can be spent on political campaigns. This will ensure that a wealthy individual does not necessarily have the advantage when running for office. The idea is simple, but effective.
The Bad
It’s tough to review a book that doesn’t speak with a single, unified voice, and a collection of essays, by its very nature, cannot do so. Each chapter, each voice, should be judged on its own merits, and an analysis of each and every essay in The Justice Project is well beyond the scope of this review. However, if there is one criticism that can be leveled at a number of the pieces it is this: that they give their complaint without offering the reader a compelling solution. A word of advice: if you’ve been granted 10 pages in a book with a potentially large audience, don’t waste 9 of those pages telling me how deeply you feel the weight of oppression against your favorite minority. Instead, outline the problem on page one and then spend the rest of your time offering me an intelligent solution (and don’t assume that I will agree with you – convince me). I realize that most social justice issues do not have instant answers, but at least take a stab at it. It’s why you have the letters “MDiv” or “PhD” after your name, and I don’t.
The other compliant I have is that many of the authors in the book were unknown to me. There’s nothing inherently wrong with that, but instead of reading about how Shauna Niequist likes to think about social justice activism while she’s doing the laundry, it would have been nice to hear from someone who actually has a presence on the national/international stage. What does Rick Warren think should be done about HIV/AIDS? Perhaps part of the point of the book was to give a voice to people who wouldn’t normally have access to this kind of a platform. Still, Warren has the ability to influence public opinion – Alise Barrymore (page 210) does not. Do we want to actually shift the prevailing paradigm, or just stand around talking to ourselves about our commitments to “Womanist” theology?
The Bottom Line
The bottom line is that The Justice Project does serve a purpose. Books like this one help to raise awareness about social justice in both the Church and the culture-at-large. The average Evangelical Christian reader will no doubt disagree with a number of the ideas promoted in the book (including Peggy Campolo’s assertion that the Church should embrace GLBT couples). Nevertheless, I found the book’s overall concept refreshing, and I think it will at the very least help Christians attain a greater degree of awareness and engagement with social justice in the 21st Century.
Tuesday, October 13, 2009
A Prayer to Our Father: Hebrew Origins of the Lord’s Prayer
The Book
I remember my father telling me that when he was in elementary school (back when prayer was still allowed in the public school system), his teacher used to start the day by having her students say the Lord’s Prayer. A Jewish classmate of his was concerned about whether or not this was “kosher” and sought the advice of his Rabbi. The Rabbi told him, “There is nothing in this prayer that a good Jew cannot say. Go ahead and pray the Lord’s Prayer with your classmates.”
It was with my dad’s story in mind that I began reading “A Prayer to Our Father: Hebrew Origins of the Lord’s Prayer.” Co-written by Nehemia Gordon, a Jewish scholar residing in Jerusalem and Keith Johnson, an African American pastor and former chaplain to the Minnesota Vikings, it has a unique perspective that transcends the usual “interfaith dialogue” type of fare. I consider myself something of a connoisseur of books on prayer, and I was excited to add this one to my collection. The 174 page paperback was released in 2009 by Hilkiah Press.
Quote
“[The Lord’s Prayer] is so much more than a beautiful piece of liturgy. Its nine statements are full of wisdom on how to live a moral and ethical life in the presence of the Father of all mankind, and in relation to our fellow human beings” (page 173).
The Good
The book has an interesting premise: an African American Christian pastor and a Jewish scholar living in Israel team up to uncover the Hebrew roots of the Lord’s Prayer. For the most part, the book lives up to its opening pitch. After the unlikely duo is providentially brought together, they embark on a Dan Brown style adventure involving ancient manuscripts (including a Hebrew version of the Gospel of Matthew), religious eccentrics and sacred places. Gordon and Johnson not only study the prayer at the museum and in the library, they also spend much of the first half of the book physically hiking through the deserts and mountains of Israel in search of the place where Jesus first taught this historic prayer. The second half of the book is dedicated to their interpretation of the prayer as well as principles for personal edification and application.
The Bad
I’ve read a number of similar books over the years that take the reader on a King Solomon’s Mines type romp through the Bible Lands in search of whatever the Holy Grail du jour may be. At their climax, all of these books contain virtually the exact same sentence: “Overcome with emotion, we realized that we may have found the very spot on which Yeshua stood when he taught the Avinu Prayer to the Jewish multitudes” (page 81). Fill in the blanks with your choice of Moses and the Ten Commandments, Solomon and his wisdom, St. John the Divine and the Revelation, and you get the idea. I don’t mean to cast doubt on what I’m sure was an emotional moment for the authors, but the whole “we’ve found Noah’s Ark” thing is more than a little clichéd by now.
I also would have liked to see a little more scholarly support for the authors’ conclusions. Gordon and Johnson appear to accept rather uncritically the idea that the Gospel of Matthew was originally written in Hebrew, citing Origen and a few other church fathers in support. But what does Bart Ehrman or N.T. Wright think? What’s the scholarly consensus? These questions are never addressed in any detail.
In addition, I thought the expository sections of the book were a little light. Quite frankly, almost any preacher with a modern English translation of the Lord’s Prayer could have arrived at the same interpretations without ever viewing the microfilms of Hebrew Matthew.
The Bottom Line
The bottom line is that “A Prayer to Our Father” is well-written and gives a unique Jewish/Christian perspective on the Lord’s Prayer. Although it was a quick and engaging read, I wouldn’t necessarily recommend it to seasoned spiritual seekers or those desiring a deeper treatment of the subject. This book will better serve those who want a solid devotional exploration of what is surely the most famous prayer in the world.
Originally reviewed for The Ooze - view it at http://www.theooze.com/articles/article.cfm?id=2334
I remember my father telling me that when he was in elementary school (back when prayer was still allowed in the public school system), his teacher used to start the day by having her students say the Lord’s Prayer. A Jewish classmate of his was concerned about whether or not this was “kosher” and sought the advice of his Rabbi. The Rabbi told him, “There is nothing in this prayer that a good Jew cannot say. Go ahead and pray the Lord’s Prayer with your classmates.”
It was with my dad’s story in mind that I began reading “A Prayer to Our Father: Hebrew Origins of the Lord’s Prayer.” Co-written by Nehemia Gordon, a Jewish scholar residing in Jerusalem and Keith Johnson, an African American pastor and former chaplain to the Minnesota Vikings, it has a unique perspective that transcends the usual “interfaith dialogue” type of fare. I consider myself something of a connoisseur of books on prayer, and I was excited to add this one to my collection. The 174 page paperback was released in 2009 by Hilkiah Press.
Quote
“[The Lord’s Prayer] is so much more than a beautiful piece of liturgy. Its nine statements are full of wisdom on how to live a moral and ethical life in the presence of the Father of all mankind, and in relation to our fellow human beings” (page 173).
The Good
The book has an interesting premise: an African American Christian pastor and a Jewish scholar living in Israel team up to uncover the Hebrew roots of the Lord’s Prayer. For the most part, the book lives up to its opening pitch. After the unlikely duo is providentially brought together, they embark on a Dan Brown style adventure involving ancient manuscripts (including a Hebrew version of the Gospel of Matthew), religious eccentrics and sacred places. Gordon and Johnson not only study the prayer at the museum and in the library, they also spend much of the first half of the book physically hiking through the deserts and mountains of Israel in search of the place where Jesus first taught this historic prayer. The second half of the book is dedicated to their interpretation of the prayer as well as principles for personal edification and application.
The Bad
I’ve read a number of similar books over the years that take the reader on a King Solomon’s Mines type romp through the Bible Lands in search of whatever the Holy Grail du jour may be. At their climax, all of these books contain virtually the exact same sentence: “Overcome with emotion, we realized that we may have found the very spot on which Yeshua stood when he taught the Avinu Prayer to the Jewish multitudes” (page 81). Fill in the blanks with your choice of Moses and the Ten Commandments, Solomon and his wisdom, St. John the Divine and the Revelation, and you get the idea. I don’t mean to cast doubt on what I’m sure was an emotional moment for the authors, but the whole “we’ve found Noah’s Ark” thing is more than a little clichéd by now.
I also would have liked to see a little more scholarly support for the authors’ conclusions. Gordon and Johnson appear to accept rather uncritically the idea that the Gospel of Matthew was originally written in Hebrew, citing Origen and a few other church fathers in support. But what does Bart Ehrman or N.T. Wright think? What’s the scholarly consensus? These questions are never addressed in any detail.
In addition, I thought the expository sections of the book were a little light. Quite frankly, almost any preacher with a modern English translation of the Lord’s Prayer could have arrived at the same interpretations without ever viewing the microfilms of Hebrew Matthew.
The Bottom Line
The bottom line is that “A Prayer to Our Father” is well-written and gives a unique Jewish/Christian perspective on the Lord’s Prayer. Although it was a quick and engaging read, I wouldn’t necessarily recommend it to seasoned spiritual seekers or those desiring a deeper treatment of the subject. This book will better serve those who want a solid devotional exploration of what is surely the most famous prayer in the world.
Originally reviewed for The Ooze - view it at http://www.theooze.com/articles/article.cfm?id=2334
Thursday, August 20, 2009
Finding an Unseen God: Reflections of a Former Atheist
The Book
The reason I chose this month’s selection was its intriguing title: “Finding an Unseen God: Reflections of a Former Atheist”. It also didn’t hurt that the author’s website says she listens to Jason Upton – one of my favorite artists.
Alicia Britt Chole takes 165 pages and 52 chapters to trace her journey from birth to belief, fleshing out a work that is one part memoir and one part Christian apology. What’s interesting – and very postmodern of her – is that the chapters do not appear in strictly chronological order, but are arranged to form two complementary threads. One begins with the last chapter and counts down in descending order, while the other begins with chapter 1 and moves in ascending order. Thus, the first chapter is chapter 52, the second is chapter 1, the third is chapter 51 and the fourth is chapter 2, etc. – so that the reader experiences a sort of flashback effect as the book unfolds.
Quote
“Beliefs are celebrated in the light. They are tested in the dark.”
The Good
The book is an honest and touching look at the author’s conversion from atheism to Christian faith, culminating in an unexpected experience of the mystical presence of Jesus. I found the book simple, humble and authentic. It was also a quick read. I finished it in only four or five sittings.
The Bad
When I read a book that centers on an author’s personal experiences, I usually have two questions: (1) who is this and (2) why should I care? I recently read “Come be My Light”, a sort of spiritual biography of Mother Theresa as told through her personal letters. As I read, I never once doubted that the story was a noteworthy one. Unfortunately, I can’t say the same about “Finding an Unseen God”. Chole’s story is told with honesty, and is by no means an unpleasant read, but I nevertheless wonder why Bethany House thought it noteworthy. An author doesn’t have to be Mother Theresa to grip us with her story, but in this case I’m not convinced that Chole’s testimony is any more compelling than that of 2/3 of my Christian friends. They too were unbelievers who encountered Jesus. Should they all get book deals?
The Bottom Line
The bottom line is that “Finding an Unseen God” is a light and enjoyable read and makes a rather winsome case for Christian belief in a skeptical age. I’d have no problem recommending it to seekers or those who are taking their first steps on the Christian way. As I’m sure Chole herself would be willing to admit, however, it’s not going to convince any atheists.
The reason I chose this month’s selection was its intriguing title: “Finding an Unseen God: Reflections of a Former Atheist”. It also didn’t hurt that the author’s website says she listens to Jason Upton – one of my favorite artists.
Alicia Britt Chole takes 165 pages and 52 chapters to trace her journey from birth to belief, fleshing out a work that is one part memoir and one part Christian apology. What’s interesting – and very postmodern of her – is that the chapters do not appear in strictly chronological order, but are arranged to form two complementary threads. One begins with the last chapter and counts down in descending order, while the other begins with chapter 1 and moves in ascending order. Thus, the first chapter is chapter 52, the second is chapter 1, the third is chapter 51 and the fourth is chapter 2, etc. – so that the reader experiences a sort of flashback effect as the book unfolds.
Quote
“Beliefs are celebrated in the light. They are tested in the dark.”
The Good
The book is an honest and touching look at the author’s conversion from atheism to Christian faith, culminating in an unexpected experience of the mystical presence of Jesus. I found the book simple, humble and authentic. It was also a quick read. I finished it in only four or five sittings.
The Bad
When I read a book that centers on an author’s personal experiences, I usually have two questions: (1) who is this and (2) why should I care? I recently read “Come be My Light”, a sort of spiritual biography of Mother Theresa as told through her personal letters. As I read, I never once doubted that the story was a noteworthy one. Unfortunately, I can’t say the same about “Finding an Unseen God”. Chole’s story is told with honesty, and is by no means an unpleasant read, but I nevertheless wonder why Bethany House thought it noteworthy. An author doesn’t have to be Mother Theresa to grip us with her story, but in this case I’m not convinced that Chole’s testimony is any more compelling than that of 2/3 of my Christian friends. They too were unbelievers who encountered Jesus. Should they all get book deals?
The Bottom Line
The bottom line is that “Finding an Unseen God” is a light and enjoyable read and makes a rather winsome case for Christian belief in a skeptical age. I’d have no problem recommending it to seekers or those who are taking their first steps on the Christian way. As I’m sure Chole herself would be willing to admit, however, it’s not going to convince any atheists.
Tuesday, May 26, 2009
Spirituality: A Postmodern & Interfaith Approach to Cultivating a Relationship with God
The Book
In “Traveling Mercies” Anne Lamott quotes a friend: “Religion is for people who are afraid of hell; spirituality is for people who have been there”. I don’t know if Carl McColman has been to Hell or not, but he spends 229 pages exploring what it means to be spiritual in “Spirituality: A Postmodern & Interfaith Approach to Cultivating a Relationship with God”.
McColman is a freelance writer and blogger with a spiritually varied background (Lutheran, Episcopalian, and finally Catholic after a detour through Wicca and Neopaganism). McColman wrote “Spirituality” as an Episcopalian in 1997. The current edition is a 2008 reprint.
Quote
“To believe in the Sacred means to cultivate and cherish – out of the basic human capacity for wonder and openness – a loving relationship with God”.
The Good
What’s good is that McColman takes a look at aspects of life not often associated with spirituality. Of course he touches on the usual suspects: community, good works and social responsibility, but he also discusses at length things like awe, wonder, creativity and playfulness. The book could be paradigm changing for readers with rigidly two-dimensional views of religion. McColman demonstrates with balance and poise that spiritually minded folks don’t have to be dour prudes, but can actually live, love, laugh, play and enjoy healthy sexual relationships while pursuing a connection with the Sacred.
The Bad
McColman gives equal time to different spiritual paths, going from Pentecostalism to Paganism and everything in between. Although his openness is commendable – and perhaps necessary for a book like this one – it made for bland reading. Had he explored the subject from a narrower perspective, it would have given the book a more intense flavor. Thomas Merton did this well when he explored Buddhism from a Catholic perspective in his “Asian Journal”, a much more pungent and memorable offering.
In addition, the book was too long for the subject matter. By the time I had reached page 125 I was starting to wish McColman would wrap it up. A shorter, more focused presentation would have been both possible and desirable. Think Henri Nouwen for brief but deeply spiritual books that deal with much of the same material.
The Bottom Line
The bottom line is that while McColman’s “Spirituality” may serve as a basic introduction for readers who have never considered the subject, it offers little of substance to those already committed to a particular path.
In “Traveling Mercies” Anne Lamott quotes a friend: “Religion is for people who are afraid of hell; spirituality is for people who have been there”. I don’t know if Carl McColman has been to Hell or not, but he spends 229 pages exploring what it means to be spiritual in “Spirituality: A Postmodern & Interfaith Approach to Cultivating a Relationship with God”.
McColman is a freelance writer and blogger with a spiritually varied background (Lutheran, Episcopalian, and finally Catholic after a detour through Wicca and Neopaganism). McColman wrote “Spirituality” as an Episcopalian in 1997. The current edition is a 2008 reprint.
Quote
“To believe in the Sacred means to cultivate and cherish – out of the basic human capacity for wonder and openness – a loving relationship with God”.
The Good
What’s good is that McColman takes a look at aspects of life not often associated with spirituality. Of course he touches on the usual suspects: community, good works and social responsibility, but he also discusses at length things like awe, wonder, creativity and playfulness. The book could be paradigm changing for readers with rigidly two-dimensional views of religion. McColman demonstrates with balance and poise that spiritually minded folks don’t have to be dour prudes, but can actually live, love, laugh, play and enjoy healthy sexual relationships while pursuing a connection with the Sacred.
The Bad
McColman gives equal time to different spiritual paths, going from Pentecostalism to Paganism and everything in between. Although his openness is commendable – and perhaps necessary for a book like this one – it made for bland reading. Had he explored the subject from a narrower perspective, it would have given the book a more intense flavor. Thomas Merton did this well when he explored Buddhism from a Catholic perspective in his “Asian Journal”, a much more pungent and memorable offering.
In addition, the book was too long for the subject matter. By the time I had reached page 125 I was starting to wish McColman would wrap it up. A shorter, more focused presentation would have been both possible and desirable. Think Henri Nouwen for brief but deeply spiritual books that deal with much of the same material.
The Bottom Line
The bottom line is that while McColman’s “Spirituality” may serve as a basic introduction for readers who have never considered the subject, it offers little of substance to those already committed to a particular path.
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