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Reviewed by Dale Roberts

When Mary Lou Williams converted to Catholicism in the 1950s she turned away from her career as a jazz musician, thinking that music played in bars had no place in the realm of the spirit. She came to realize that, as her friend Duke Ellington said, “Every man prays in his own language, and there is no language God does not understand.” Williams and Ellington were among the first jazz artists to write sacred music in the jazz idiom and perform jazz in churches.

Mary Lou Williams (born Mary Elfrieda Scruggs, 1910 – May 1981) was an African-American jazz pianist, composer, and arranger whose career spanned the history of jazz from early swing through the big band era, bebop, and beyond. She stood in the first rank of jazz pianists. She wrote and arranged music for Duke Ellington, Benny Goodman, and other bandleaders.

After two priests and her friend Dizzy Gillespie persuaded her to return to playing jazz she performed with Gillespie’s band at the 1957 Newport Jazz Festival.

Throughout the 1960s and beyond she composed and performed sacred music rooted in jazz. She wrote hymns and jazz settings for the Catholic mass. In 1971 one of the masses, Music for Peace, was choreographed by Alvin Ailey and performed by the Alvin Ailey Dance Theater as Mary Lou's Mass.

Her compositions include "Black Christ of the Andes" (a hymn honoring St. Martin de Porres), "Anima Christi," and "Praise the Lord."

“I am praying through my fingers when I play,” Williams said. “I get that good ‘soul sound’, and I try to touch people's spirits …. When I'm playing, it seems as though someone else takes over. What I play comes from God, and I write it for the benefit of other people.”

You can hear Mary Williams perform her sacred jazz pieces here:
     • Praise the Lord  
     • Animi Christi   
     • St. Martin de Porres   

Dale Roberts is a retired teacher, vocational counsellor, and musician from Asheville, NC.

Reviewed by Dale Roberts

All Democrats are insane, but not one of them knows it; none but the Republicans and Mugwumps know it. All the Republicans are insane, but only the Democrats and Mugwumps can perceive it. The rule is perfect: in all matters of opinion our adversaries are insane. —Mark Twain

Why bother talking with people at the other end of the political or theological spectrum? We already know what they think. They’re wrong. They won’t listen to reason. They view the world askew. They march mindlessly in lockstep behind partisan ideologues and extremists.

Jonathan Haidt, a social psychologist, challenges us to think about our thinking on political and moral questions, to seek to understand how and why others see things differently.

Haidt asks us to think of a human being as a rider on an elephant. We like to think that the rider, the rational mind, is in command. The rider surveys the environment, assesses threats and opportunities, uses reason to choose a response, then commands the elephant to act. And the elephant obeys the rider.

If only.

More often, the elephant—a massive creature comprising instinct, social conditioning, habit, peer pressure, emotions, prejudices, and gut feelings—reacts reflexively, without rational thought, and lurches into action, with the feckless rider hanging on. Then the rider makes up reasons and excuses to justify the elephant’s action.

Human tongues have taste bud receptors for salty, sweet, bitter, and sour. Haidt says our minds have six moral receptors to perceive dual concepts: care/harm, fairness/cheating, loyalty/betrayal, authority/subversion, sanctity/degradation, and liberty/oppression. These yin-yang pairs contradict and complement each other. The elephant’s gut reactions to information from these receptors determine how we view politics, community, religion, hierarchy, tradition, liberty, equality, and justice.

Haidt says liberals and conservatives define these moral concepts differently. Liberals focus on some concepts; conservatives focus on others: Fairness means everybody gets to keep what they earn/Fairness means the wealthy must share with the poor. Protect school children by arming teachers/Protect school children by banning certain firearms. Same-sex marriage is an abomination/Same-sex marriage is a blessing.  

Haidt seeks to get people at all points of the liberal-conservative continuum to engage in dialogue with open minds, with civility, and with compassion.

To learn about Haidt’s work and about programs to encourage civil community dialogue on politics and religion, look here:
     • www.yourmorals.org
     •www.asteroidsclub.org  “…a unique non-debate on America's biggest problems, which are hurtling toward us through space and time at an alarming rate of speed.”
     •www.civilpolitics.org

Dale Roberts is a retired teacher, vocational counsellor, and musician from Asheville, NC.

Reviewed by Vern Ratzlaff

Smith’s book is an intriguing extended metaphor, using weaving as a central lens of understanding.  Weaving is an art, an expression of our time, and Smith uses the components of weaving as illustration, as an organizing image in women’s lives:  weaving, loom, warp, weft.  Weaving:  interlocking threads to create joyful instances of textures and colours.  Loom: keep threads in order and under tension.  Warp: binding together differing threads.  Weft:  the most prominent threads.  This is Smith’s extended metaphor for preaching.

Smith believes there is some ‘qualitative distinctiveness surrounding the preaching of feminist women (p 9); there is a distinctive quality to women’s preaching (p11).  Women use more images and more stories than men do.  ‘The texts women choose are less abstract and more related to everyday life/ (p 12); they are more creative and imaginative in dealing with the text.

Smith has a good section on authority.  Religious authority has usually referred to ordination, giving them the ‘right’ to speak. ‘criteria for effective preaching held by many male homileticians appear to be persuasion and the ability to influence the listener.  The criteria for many women preachers appear to be creating the quality of faith connection….  Authority has to do with a quality of content, a mode of communication and an authenticity of message (p 46).  Smith looks at issues of gender.  She looks at issues of gender.  Eg how ‘can a male Jesus of Nazareth be considered a normative model for all humanity/ (p 80).  She suggests key areas for this definition that entail much broader understandings of incarnational theology’s ‘power’ in relations, radical activity of love, Jesus as parable of G-d, concepts of salvation, hermeneutics.

It’s a book that looks carefully at the possibilities for preaching as shaped by gender and its social implications.  The metaphor of ‘weaving’ may complicate the process.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

This book looks at sermons and the changing perspectives; the writer, Ray Bystrom, has taught homiletics (the theological name for sermons) at several colleges and shares both the descriptions of sermons past as well as the approach today, and as pastor had  to practise what he preached!.  He does so through an analysis of our culture and an examination of three major homileticians:  Frederick Craddock, Eugene Lowry and George Buttrick. 

In the treatment of each, he devotes a chapter that includes a theology of the person featured, a sample and an analysis of a sermon preached by the person, a description of the approach, and an evaluation of the method.  Bystrom states that most North American preaching is ‘discursive’:  built on argument and organized by points and propositions; the sermon is frequently little more than the three burdensome logical points with helpful illustrations designed to relieve the minds of those trying to follow the preacher’s logic (p 1).  ‘Preachers need to move beyond ‘three points and a poem’ (p 3).  In place of the discursive model, Bystrom encourages the inductive and the narrative approaches.  Preoccupation with the sermon as argument meant that attention was focused on content and not on form, even though the focus of the early church’s sermons was narrative, not ‘discursive’.  Once the  church moved into the Hellenistic world, a reflective shape became the construct of preaching, a discursive structure (p 10). 

Today we’re paying more attention to form rather than content (p 9).  Eg in the parable of the vineyard workers and their perception of mistreatment, Lowry has the power comment, ‘to be invited into the  vineyard is to be invited home’ (p 60).  Diagnosis and not description or illustration is need, dealing with causative issues and allowing the text to stimulate the imagination (eg what were the family dynamics in the household of the ‘prodigal son’).

A powerful  and helpful invitation to narrative preaching.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

H. Richard Niebuhr’s Christ and Culture has dominated the discussion of the relation between Christian faith and ‘secular’ culture.  The discussion has been based the awareness that theology always stands at the crossroads of decision:  either to serve Christ and His church, of to fall prey to a private religious expression, some fashionable philosophy, moral crusade of political ideology (p 7).  Niebuhr’s position is the doctrine of the two kingdoms, the belief that Christians are simultaneously saints and sinners, what Niebuhr called ‘Christ and culture in Paradox’.  The Lutheran concept of the two kingdoms speaks against the cultural accommodation of theology, the paradoxical vision provides correctives to two possible dangers:  a ‘Christianization of society’, remaking the world into the image of the church, or an ‘acculturization of the church’, remaking the church into the image of the world.

Menugo’s book speaks to three major themes.  One. The identification of alternative approaches to Christ and culture, clarifying Lutheran perspectives.  Two.  The dialogue between Christ and culture as It applies to social issues (war, evangelism).  Three.  The institutions of the church, with specific attention to worship and the educational structure of the church.  (This is particularly cogent for church colleges and seminaries.)

While Menugo’s book speaks from and to a Lutheran audience, it asks questions on a far wider perspective.  Good probing of our faith.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

This well-balanced volume looks at the key facets of significant interaction between religion and culture.  Religion’ may refer to the religious traditions (Buddhism , Judaism).  Or it may refer to symbols and meanings, values.  ‘Culture’ is the interaction of the political dimensions, a vital public arena where social debates are encouraged and may contribute to preserving democracy and preventing mass destruction (p xviii).  Religious pluralism may be the key, the public spaces for face to face communications.  Religion and Culture is a compilation of essays (from a Lutheran perspective) dealing with three spaces where religion and culture are performed:  peace building, as it creates communities; the dome and domestic space; contemporary art.

Six essays outline religion and culture in the space of politics (key areas sketched here are science, women and peace building).  ‘Sometimes it is religion that creates or reinforces women’s suffering, and sometimes it is religion that provides the antidote and the opportunity for freedom’ (p 110).  Another six essays examine religion and culture in the space of ethics. Fascinating conceptualization here:  the religious ethics of capitalism, education, children, death.  The final seven essays describe a third space that Hecht calls aesthetic, where there is greater creative freedom:  visual art, music, film. 

A fascinating contribution deals with Walt Disney’s ‘preoccupation with death’ (p 394); his films rely on a cultural system of religious meaning to make sense of death (p 394).  Each part of Religion and Culture demonstrates the interweaving of religion and culture; religion cannot be separated or compartmentalized so that it operates only within the walls of religious institutions or during religious events.  Human life is immersed in religion and culture. 

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

Here is a helpful look at our worship time together, by Willimon, for many years Minister to Duke University and now bishop in the Methodist church.  From his knowledge and personal experience he stresses that the form and substance of worship if a whole, and sketches the biblical and pastoral components of the ordo:  Gathering, Confession, Praises, Scripture, Sermon, Creed, Intercession, the Lord’s Supper, Sending Forth.  A very useful adjunct to Willimon is "An Educational Gide," prepared by John Westerhoff, a resource for group study and discussion that implements Willimon’s material.

Of special interest to me were his comments about greeting, talking and silence in the time leading to the more ‘official’ worship.  Announcements should be made here in the pre-service, and be made by laypersons rather than by the pastor.

Willimon favours a time between necessary greetings and necessary silence and focusing.  People should be free to move around and create a family-like atmosphere.  The organ should not be played during this time—it is not used as background music for the congregation’s chatter (p 33).  (The other eight parts of worship receive similarly helpful attention.)

It is a book that helps focus what our time of worship can do and be.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

Gushee tells his story, of finding faith and struggling with spirituality, whose commitment to Jesus puts him at odds with American evangelicalism.  Still Christian tells of his pilgrimage from personal faith found on a Baptist church parking lot as a teenager to studies and teaching in five seminaries and several inter-church social action groups.  His story relates to a wide range of religious probing:  the Southern Baptist Convention controversy; mainline liberalism and radicalism; American conservative and progressive evangelicalism; life as an academic in both secular and Christian institutions; Christian engagements with politics; national media; fights over specific issues such as abortion, climate, torture, women’s participation in church structures and LGBT inclusion (xv). 

He became a Southern Baptist as a teenager, discovered Protestantism at liberal seminars, got a teaching gig at a conservative seminary, got involved in environmental and anti-torture activism, change his mind about gay people (xi).  The discipline of journaling helped create accuracy and perspective.

With all the changes that his journaling and teaching resulted in, what remains?  ‘I still believe in Jesus.  I still believe in the prophetic religion of Jesus and of those before him, a religion of justice, love and compassion. I still believe in local communities of Jesus-followers.  I still believe in the power of the preached Word and received sacraments.  I still believe that the truest human language is tears….  The most important voices come from the margins.’ (p 150)

A good read of a fellow pilgrim’s story.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.

Reviewed by Vern Ratzlaff

Ateek is (Anglican) canon of St George’s Cathedral in Jerusalem and pastors its Arabaic speaking congregation.  The claim for security for the one people, the Israeli Jews, has been purchased at the expense of the just claims to the land of another people, the Palestinians.  In Ateek’s words, the Israeli Jews seek peace with security, and the Palestinians seek peace with justice.  The rival claims of these three major religions with their roots in Palestine underscores that the key to peace is the acknowledgement that this land must be shared.  How do we end violence to one people in a way that does not create new violence to another people? 

The critical issue for every liberation theology is not simply how to throw off oppression and empower the formerly victimized, but how to do it in a way that does not create new violence to another people.  ‘Only justice rooted in compassion can save us from repeating the cycle of violence (p xiii).  Ateek writes carefully about the historical pressure in Palestine and the various movements in the struggle (Zionists, Christian and Jewish; right wing eschatologies).  Ateek writes well about the role of the bible, and our concept of G-d.  A biblical hermeneutic that seeks to identify the authentic word of G-d, and this hermeneutic for Christians Is Jesus Christ.  Applying this hermeneutic to the Old Testament passages is for the Christian the need to see as inadequate the human understanding of G-d.  (The wholesale destruction and killing of Jericho’s inhabitants, the death by bear of small boys, the massacre of the Amalekites.  Ateek identifies three central biblical themes:  justice (Naboth), prophets (who tell the truth even when it is unpopular), refugees’ hope in G-d (Psalm 42,43).

Ateek:  a good theological treatment of a pressing issue in our present.

Vern Ratzlaff is a pastor and professor of historical theology at Lutheran Theological Seminary in Saskatoon, Saskatchewan, Canada.