Mary, Mother of the Son: Volume I– Modern Myths and Ancient Truth

Mary, Mother of the Son: Volume I– Modern Myths and Ancient Truth.  By Mark P. Shea, Catholic Answers, 2009.

 

Mark P. Shea is a prominent Catholic apologist and writer, regularly covering theological issues and current events on his popular blog, “Catholic and Enjoying It!” (http://markshea.blogspot.com/).  Though much of his work is printed solely on the Internet for religious websites, he has also published several books.  Arguably his most ambitious work to date is his trilogy, Mary, Mother of the Son.  These three volumes are intended to explain Catholic doctrine regarding Our Lady to an audience that might be unfamiliar with Catholic perspectives, or even hostile to them.  Shea, a former Evangelical Christian, writes with the specific aim of addressing Evangelical concerns that Catholic Marian veneration is hazardous to the health of one’s soul, as well as more secular criticisms towards such beliefs.  Catholics who want to understand more about their own faith will also find much to enjoy in Shea’s work.

 

This will be the first of three reviews, each addressing one volume of Shea’s trilogy.  In the first, Modern Myths and Ancient Truth, Shea introduces the reader to the goal of these works.  Volume One is meant to first explain the role that Mary plays in Catholicism, as well as to explain the ways that the earliest Christians read the Bible, and many other tips on how best to approach the history of Christianity.  Indeed, it is clear early on that this book is more than about just the life and impact of Mary, for it covers Church history, contemporary society, and multiple other aspects of integrating faith into one’s daily routine.  

 

While Modern Myths and Ancient Truth is full of historical and theological information, the book is never dry, thanks primarily to Shea’s engaging prose.  Shea has a knack for mixing sophisticated and witty socio-historical analysis with humor and pop culture references, all in a way that entertains as much as it educates.  Shea can shift from critiquing the true legacy of the Emperor Constantine to utilizing Star Wars quotes to make a point in the space of a few pages.

 

Shea quips that he wrote this book in part because he wishes that a resource like this had been available for him when he was an Evangelical seeking to learn more about Catholic practices and history.  Part of the reason why Modern Myths and Ancient Truth is so effective is that Shea knows his potential audience.  Early in the book, he has a wryly perceptive series of fictional sketches where a devout Evangelical seeks to find out why exactly Catholics believe what they do, only to be nonplussed by a badly catechized Catholic whose faith was strained by a parish scandal, a staunch but eccentric Catholic who cannot separate her religious practices from New Age beliefs, and several other characters that illustrate just how hard it is for someone who does not really know anything about Catholicism to find out what the Church truly teaches and what it all means.  There is so much misinformation everywhere, ranging from the newspapers to colleges and even some pulpits, that it is hardly surprising that so many people do not understand what the Catholic Church actually tells the world. 

 

When writing this book, Shea has to wrestle with the preconceptions and misconceptions that most people have towards the early history of the Church, as well as the current popular lies and distortions that pervade contemporary culture.  Shea dubs such accepted lies “pseudoknowledge.”

 

Pseudoknowledge is dangerous, not simply because it is a lie, but because it is so mendacious and difficult to eradicate.  There is a oft-mentioned saying that “a lie can get halfway around the world before the truth can get its boots on,” and Shea very capably shows how pseudoknowledge causes people to build remarkably strong worldviews and prejudices on foundations of sand.

 

Shea perceptively defines pseudoknowledge as more than just a mere lie or inaccuracy, but as something that is provably untrue that has been repeated so many times that it has latched onto the public consciousness.  The phrase “everybody knows” is bandied about far too frequently, but that is how pseudoknowledge perpetuates.  If one hears a statement often enough from a sufficient number of sources, it tends to become accepted as fact, even if there is enough evidence to refute it.

 

Shea’s debunking of several choice examples of pseudoknowledge is fascinating.  For example, every December the public is treated to multiple mentions of the “fact” that Christmas is essentially a rip-off of a long-lasting pagan Winter Solstice festival.  This tidbit of information is often used to make Christian practices appear cheapened and somehow less respectable.  The early Christians co-opted someone else’s traditions for their own ends.  Problem is, this story is pure pseudoknowledge.  Christmas celebrations actually predated the Winter Solstice holiday, which was initiated by a Roman ruler as a means of competing with the Christian holy day.  The pseudoknowledge stemmed from a scholar making the assumption without evidence that the pagan festival must have come before the Christian one, and the pseudoknowledge has disseminated because the facts have not been told often enough to counteract the misinformation.  Another example of pseudoknowledge is that during the Middle Ages “everyone knew” that the Earth was flat.  While the many of the masses may not have known the shape of the world, most educated people had known that the Earth was round for centuries.  Evidence of this can be seen in Dante’s Divine Comedy, where the Earth is clearly depicted as a sphere.

 

One figure targeted for well-deserved pillory in this volume is Dan Brown, author of The Da Vinci Code and Angels and Demons, both thrillers that claim to reveal long-buried truths about the sordid and fraudulent origins of Christianity.  One New York Times reviewer referred to Brown as an “impeccable researcher,” when in fact the historical claims put forward in Brown’s books were utter bosh.  It may seem that an inordinate amount of space is given to disproving Brown’s historical assertions, but when such a work has had such detrimental effects on popular culture and mindsets, it really only seems proper that steps to counteract such pseudoknowledge should be taken wherever they can.

 

Perhaps the one shortcoming of this book is that Shea does not produce a thorough proposal for how to eradicate pseudoknowledge and its troublesome aftereffects.  (Perhaps he does address this in later volumes, I do not know yet.)  After all, will correcting this pseudoknowledge with the truth really have a beneficial effect?  I know of several people who refuse to be persuaded that The Da Vinci Code is crammed full of inaccuracies, claiming that, “Christians can’t handle the truth.”  People can be remarkably resistant to pseudoknowledge, partially because they have to admit that they were wrong.  Realizing that long-accepted beliefs about Catholicism are totally false may not lead people directly to the Church. 

 

To use a metaphor, imagine a situation where a wife, previously very much in love with her husband, is convinced by a malicious third party that the husband is having an affair.  Despite the husband’s protestations of innocence, the wife initiates divorce proceedings.  Some time passes, and eventually the wife learns indisputably that her husband has in fact been completely faithful to her and the third party was lying in a deliberate attempt to destroy the marriage.  The couple may try to reconcile, but the wife may be unable to revive all of her former feelings, hampered by the fact that she finds it hard to trust her husband again, even though he did nothing to betray that trust.  Additionally, the wife may have great difficulty in dealing with the fact that she was completely in the wrong in this whole mess, and her husband is the injured party.  Likewise, the husband, though he wants his family back together again, may find it hard to forgive his wife for the false accusations, the uncomfortable months living in a cheap and dingy motel room after she kicked him out of the house, and the two sets of legal bills he now has to pay.  Just because the truth is known, it does not mean that everything is automatically all right.  Many Catholics leave the Church because they absorb pseudoknowledge about the Church’s history or actions, and I am very much afraid that it will take more than refuting such misinformation to bring them back and heal the damage, and I have no idea what additional steps ought to be taken to reverse the effects of the pseudoknowledge.

 

Shea refers to Mary as “the most important woman in history,” and after reading this first volume it is very hard to disagree.  Modern Myths and Ancient Truths is a labor of love, and as such contains a lasting resonance and power that sticks with the reader long after the book is closed. Volume One is an easy but very deep and rewarding read, thereby leaving me curious and excited to read the two remaining books in this trilogy.

 

 

–Chris Chan

More Christianity

More Christianity.  By Dwight Longenecker, Our Sunday Visitor Publishing Division, 2002.

 

The backstories of converts to Catholicism are widely varied, but all are inspiring in amazingly different ways.  Dwight Longenecker was born into an Evangelical Christian family from Pennsylvania.  His education took him from Bob Jones University across the Atlantic to Oxford University.  Longenecker would stay in England for years, becoming a member of the Anglican clergy and working in numerous positions until growing dissatisfaction with the state of Anglicanism led him, his wife, and his children to convert to Catholicism.  More Christianity is one of the numerous pieces of apologetic religious writing he would produce over the next several years.  Longenecker returned to the clergy in 2006, when he took the job of the Chaplain of St. Joseph’s Catholic School in South Carolina.  Later in the same year, he became a priest, which is allowable in Roman Catholicism because married Anglican clergy who have converted from Anglicanism to Catholicism may, under certain circumstances, become Catholic priests while remaining married.  His blog is titled “Standing on my Head,” (http://gkupsidedown.blogspot.com/) and the website serves as a news and discussion board for numerous religious, cultural, and artistic issues.

 

The title of this book is inspired by C.S. Lewis’s classic Mere Christianity, a collection of essays about the nature of Christianity and its doctrines.  The contents of Mere Christianity were originally a series of lectures about Christianity broadcast over the radio during World War Two.  (For more on Lewis’s Mere Christianity, please see the Catholic Book Reviews Monthly review for May 2007.)

 

Like Lewis’s Mere Christianity, Longenecker’s More Christianity is an adaptation of several lectures that he originally prepared for the radio.  Longenecker hastens to limit the comparisons between himself and Lewis, going so far as to call his own adaptation of Lewis’s famous title “shameless” (9).  In an introduction by Thomas Howard, Longenecker’s motives in crafting this volume are explained.  Howard believes that “Longenecker has not written a Catholic diatribe.  This is not a Catholic attack on Protestants.  Rather, with immense tact, clarity, sagacity, and learning, he takes us the rest of the way along the road charted in Mere Christianity.  Again, it must be stressed that Longenecker is not presuming to piggyback, or cash in on, Lewis’s work, nor to set himself up as Lewis’s successor” (15).

 

Lewis called his book Mere Christianity because he wished to explain the basics of the religion that all branches of Christianity share, doing so in a simple and clear way that that could appeal to a popular audience.  Comparatively, Longenecker chose to call his book More Christianity because he was attempting to explain how the Catholic Church was not a distortion, a corruption, or an unnecessary elaboration of the teachings of Jesus Christ; but instead is a fuller and more thorough understanding of the history and lessons of Christianity than any other denomination.  When explaining how Catholicism takes Christianity further than other faiths, Longenecker writes:

 

“Throughout this book I have stressed that Catholic Christianity is “more Christianity,” not “mere Christianity.”  Time and again I have tried to show that Catholics do not believe differently than other Christians; rather, they believe morethan other Christians.  We affirm everything other Christians affirm.  We simply cannot deny some of the things they deny.  When it comes to the Blessed Virgin Mary, this is especially true.  All traditional Christians affirm the Incarnation of our Lord Jesus Christ.  We all believe he really was true God and true man.  This is “mere Christianity” if you like.  Catholic Christians affirm the Incarnation too, but we also pay devotion and honor to that singular and extraordinary young girl through whom the Incarnation became possible.  Because of the Incarnation we honor Mary, and by honoring Mary we praise God for the Incarnation.  Without her “yes” to God our Lord would not have been born.  As a result we not only give thanks to God for her, but we also realize that because of her submission to God’s will each one of us has a Savior” (223-224).

 

Longenecker opens his book with a brief look at Lewis’s career and legacy, and moves on to discuss Lewis’s profound effect on his own religious development and intellectual formation.  Though Longenecker was accustomed to emotional, passionate approaches to faith due to his Evangelical/Fundamentalist background, he found Lewis’s cerebral, intelligent approach to exploring Christianity extremely satisfying and fulfilling.  

 

Lewis’s influence on Longenecker is evident throughout More Christianity, evidenced by more than just the numerous references to Mere Christianity.  Frequent references are made to some of Lewis’s other work.  The Screwtape Lettersare cited in order to illustrate how there is nothing sinful about many simple pleasures, and The Great Divorce is used to underscore an explanation of Catholic teaching regarding Heaven, Hell, and Purgatory.  Longenecker also adopts and in some cases expands some of the metaphors Lewis often utilized in his writings, such as Lewis’s comparison of all of Christianity and its denominations to a large mansion with many rooms, as he does when he writes:

 

“If becoming a Christian is like entering a great hall, then becoming a Catholic is stepping from that entrance hall into an enormous country house… In going through the door you may feel full of apprehension and anticipation at the same time.  You may feel you have left all to follow Christ (cf. Matthew 19:27), but once inside you will discover that everything has been restored.  You will not have left home but arrived home and known the place for the first time.  You will not have denied anything of true value; instead you will have discovered the source and fulfillment of all that has gone before.  In becoming a Catholic you will have chosen not a hall or a side room but that ancient and glorious mansion that Christ himself has built” (38). 

 

While Longenecker is strongly convinced of the truth of the Catholic faith, he does have some strong ecumenical messages sprinkled throughout the book.  The common ground that all traditional Christians share receives frequent mention.  Examples of dialogue, such as the 1999 Joint Declaration on the Doctrine of Justification, the product of a major Catholic and Lutheran exchange and cooperation, are also cited (107).  The point of the book is not to argue for religious moral relativism, but, as Longenecker writes, “This book is intended to help non-Catholic Christians who are interested in historic Christianity to understand the modern Catholic Church more easily” (30).

 

The audience for More Christianity may actually be considerably wider than just non-Catholics who seek a more thorough explanation of Catholic teachings.  Many Catholics may be able to turn to this book for a better comprehension about how their faith differs from other denominations, as well as to dispel several prevalent myths or exaggerations about their belief systems that have permeated the popular culture.  Although Longenecker’s intention may not have been to attempt to bask in Lewis’s limelight, when crafting a religious reading list, More Christianity has an excellent claim to being read immediately after Mere Christianity. 

The Dividing of Christendom

The Dividing of Christendom.  By Christopher Dawson, Sheed and Ward, 1965.

 

The respected historian Christopher Dawson wrote extensively on all sorts of subjects connected to the Christianity, and it is not surprising that one of his most famous books covers the fracturing of Christian Europe from the rise of Protestantism up through the growing trends of nineteenth-century secularism.  The Dividing of Christendom.  This book was written when Dawson served as the Charles Chauncey Stillman Chair of Roman Catholic Theological Studies at the Divinity School of Harvard University, the first Catholic studies chair at a United States Protestant-founded theological seminary.  

 

Douglas Horton, the dean of the school and the man who picked Dawson for the position, wrote in his introduction to this volume that, “This is a book for all, but I hope that Protestants will not fail to read it– and I cannot think they will, when I remember the reception they have accorded the author’s previous writings.  This cannot but be of special interest to them, since it tells their story as a wise and honest Catholic understands it and so initiates dialogue at the highest level.” (viii).

 

The historiography of the schisms that split Christian Europe, as well as the impact of the theological divisions between different branches of Christianity, is fascinating.  There have been many studies of the time period, many of which are sympathetic to the Protestants and the anti-Christian revolutionary forces, and another branch that strongly defends the Catholic position.  Dawson is clearly in the pro-Catholic camp, but in contrast to more bellicose defenders of the faith such as Hilaire Belloc, Dawson strives to maintain a moderate and balanced tone throughout the his book.  While his title talks of division, his recurring theme is one of reconciliation amongst all aspects of Christianity, and the healing of long-held historical grudges and rifts brought about by false impressions and distorted histories.  Early in his book, Dawson writes:

 

“Of all divisions between Christians, that between Catholics and Protestants is the deepest and the most pregnant in its historical consequences.  It is so deep that we cannot see any solution to it in the present period and under existing historical circumstances.  But at least it is possible for us to take the first step by attempting to overcome the enormous gap in mutual understanding which has hitherto rendered any intellectual contact or collaboration possible.  From this point of view the problem is not to be found so much in the sphere of theology, strictly speaking, as in that of culture and historical tradition.  For the changes that followed the Reformation are not only the work of the Churches and the theologians.  They are also the work of the statesmen and the soldiers.  The Catholic and Protestant worlds have been divided from one another by centuries of war and power politics, and the result has been that they no longer share a common social experience.” (3).

 

Dawson covers several critical eras of schism and change, such as the continental development of Protestantism, the English break with Rome, the Catholic Counter-Reformation, American Wesleyanism, “Enlightenment” thought, and the French Revolution.  Since many of these time periods overlap, the narrative at times jumps a bit chronologically, but Dawson’s writing is always clear and detailed.  When reading this book, it may be helpful to have at least a basic knowledge of these time periods, but it is not necessary to be extensively educated in the theological and historical details of the time period.  Similarly, there are many more extensive histories of the time period, but there are not many scholars with the prose skills that Dawson possesses.

 

Interestingly, Dawson largely writes his book as a history without villains.  There are a few mentions here and there of people who did not behave as they should have.  Dawson shows some unmistakable disappointment at the fact several ecclesiastical figures and positions had become largely secularized.  There are a few figures that are targeted for particular criticism.  When discussing the growth of Lutheranism, Dawson writes, “It must be admitted that viewed externally the German Reformation was above all the work of the princes, and a more worthless collection of individuals has never controlled the fate of mankind.” (74).  This “worthless collection” is painted a conglomerate of petty, power-obsessed rulers with only a minimal interest in anything God-related.  A similar expression of disapproval can be found in his assessment of the aristocrats who plundered the resources of the Catholic Church in England when Henry VIII broke with Rome.

 

In his introduction, Douglas Horton writes that “we can thank Christopher Dawson not only for these words but for innumerable others which will help to heal the division of Christendom.” (viii).  Indeed, there is a ecumenical aspect to this work that most other histories, written with a Protestant, Catholic, or even an anti-religious perspective, totally lack.  While Dawson may have avoided writing a book with villains, he has indeed managed to write a book with heroes, namely those individuals from all walks of life who strove to liven in a decent, virtuous, and Christian manner, namely the many clergymen and anonymous laymen whose efforts have often gone overlooked amongst the machinations of power-hungry monarchs and nobles.

 

The purpose of this book is to trace the roots of the political and ideological forces that split Europe along lines based in culture and temporal power, as well as to gain a better understanding as to why secularism gained traction in European culture.  Many other Catholic writers use argument and strong rhetoric when attempting to win over opponents by proving them wrong, or at least misguided.  There is much to be said for such an approach.  Dawson, in contrast, intends to win over his readers by calling for conciliation through education and understanding, not capitulation through abandonment of principles, or even the abandonment of all religion altogether.  Too often, contemporary pundits call for people to come together through airy declarations of human unity and shallow desires to prevent conflict by simply destroying religion and anything else that might divide people.  This last perspective is, quite simply, creating a desert and calling it peace.  Dawson’s path to unity is through something richer and more fertile: the use of history to understand why peoples were brought apart in the first place.

 

The last words should go to Dawson, who states his belief that true peace can only come to Europe through better education into the forces that led to the wars and corrosive ideologies of the nineteenth and twentieth centuries.  It seems that knowledge of true Christian history and Christianity are fairly scarce nowadays, and false knowledge has a stronger impact on cultural and political forces than the truth.  Dawson writes:

 

“Yet as an historian I am convinced that the main sources of Christian division and the chief obstacle to Christian unity have been and are cultural rather than theological.  Consequently, I believe that it is only by combining the study of the history of Christian culture with the study of theology that we can understand the nature and extent of the problem with which we have to deal.” (17).

 

 

–Chris Chan

Disorientation: How to Go to College Without Losing Your Mind– The 13 “Isms” That Will Send You to Intellectual “La-La Land.”

Disorientation: How to Go to College Without Losing Your Mind– The 13 “Isms” That Will Send You to Intellectual “La-La Land.”  Edited by John Zmirak, Ascension Press, 2010.

 

In popular culture, high school is generally presented as a time of great angst, an era of profound discomfort marked by raging hormones, acne, peer pressure, clashes with parents, social cliques, and numerous other problems, giving the impression that one is lucky to survive these four years at all.  In contrast, college is commonly depicted as four (or even longer) years of fun, a halcyon time of partying, satisfying socializing, and sometimes even intellectual stimulation.  

Of course, the reality is often different, although the pop culture stereotypes are accurate for many cases.  High school is a golden age for many youths, and college can be a time of great loneliness, emptiness, and even despair for plenty of students, who find themselves thoroughly shaken by being separated from their parents and lifelong friends, and increasingly reliant on hedonistic excesses, codependent relationships, and substance abuse in order to keep from sinking under the weight of their own internal torment.

 

Although many collegians pursue their interests and make a determined effort to make the most of their skyrocketing tuition fees, a substantial percentage of students spend their academic careers in a haze fueled by liquor or even worse substances.  Disoriented is not a book that is aimed at setting such students straight.  Few youths who fit that description would take the time to read a single one of these essays at their own volition, let alone the entire volume.  This anthology is meant as an intellectual and spiritual lifeline for those students who actually attend their classes.  It is a sad but undeniable fact that many students leave college far less informed (or rather, much more misinformed) than when they enter.  Significant percentages of students leave college with their faith shaken, since they receive a barrage of assaults against Christianity, especially Catholicism, ranging from historical surveys that denigrate the role of religion in culture, to political treatises by militant atheists, to sociologists who attack the social teachings of the Church, as well as countless other examples.  

 

The volume is book-ended by a pair of essays by John Zmirak, the first being “Introduction: A Syllabus of Errors,” and the second is, “Epilogue: Will Your College Years Be A Waste of Time?”  The bulk of the essays are divided into four subcategories.  The first being Freshman Errors, consisting of “Sentimentalism” by Elizabeth Scalia, “Relativism” by Eric Metaxas, and “Hedonism” by John Zmirak.  Sophomore Follies contains “Progressivism” by Peter Kreeft, “Multiculturalism” by Robert Spencer, and “Anti-Catholicism” by Jimmy Akin.  Junior Delusions includes “Utilitarianism” by Dwight Longenecker, “Consumerism” by Eric Brende, and “Cynicism” by George William Rutler.  Senior Dreamworlds is slightly longer than the others, with “Feminism” by Donna Steichen, “Scientism” by John W. Keck, “Americanism” by Mark Shea, and “Marxism” by Jeffrey Tucker.  The anthology is capped off by the Bonus Essay: Commencement Heresy, “Modernism” by John Zulhsdorf.

 

The authors of these essays ought to be familiar to anyone who is familiar with the Catholic blogosphere (affectionately nicknamed “St. Blog’s” by many fans).  Most of these writers run popular blogs on Catholic apologetics, and many are frequent contributors to religious periodicals.  A simple internet search ought to bring access to many of these fine websites, most of which are updated regularly and serve as useful resources for people who want to bolster their religious education, as well as receive insightful and perceptive commentary on current events.

 

All of these essays are well-written, intelligent, and informative.  Their simultaneous greatest strength and Achilles’ heel is the fact that they are so short.  Their brevity is an asset because it makes for easy and concise reading, but it is also a shortcoming because all of the topics are far too detailed and complex to be summed up in an article less than twenty pages long.  In many cases, ideas and moral quandaries are introduced and then given short thrift.  This is an unavoidable consequence of trying to be an accessible resource, but in truth each of these essays could have been extended into a full-length book.

 

All of these essays are unquestionably worth reading, but some of the most memorable ones include Metaxas’s “Relativism,” where he discusses the ultimate relativist holiday at his college: Celery Green Day, when the leaves of trees turned a certain shade of verdant, but the exact time when this happened was subject to both uncontrollable seasonal factors and pure personal opinion.  Mark Shea’s “Americanism” is a trenchant commentary on a oft-debated topic.  Shea skewers the two opposing (and equally wrong) ways of viewing the United States and its impact on the world, the first being jingoism that contends that the U.S. can do no wrong, the second slandering America as an unredeemable force for evil.  Fr. Rutler’s analysis of cynicism brilliantly illuminates the folly of living a life propelled by a refusal to care about anything in a meaningful manner.   One of the most endearing aspects of all of these essays is the fact that all of them illustrate that an adoption of any of the dissected ideologies can make a person not just less than well-rounded, but somehow less than fully human, and quite possibly far from happy. 

 

Concerned parents may want to give Disoriented to their college-bound child as a high-school graduation present, but while this is certainly a good idea, this may very well be too little, too late for many students, who receive fairly comprehensive introductions to most of the aforementioned ideologies in high school, not just from their teachers, but from their peers, celebrities, and television shows.  At several points in Disoriented, it is implied that most students get their first exposure to hedonism or cynicism or relativism or any of the other isms when they step onto a college campus, and that is simply not the case.  Parents who want to have a salutary effect on shaping their children’s minds and intellectual curiosity should start teaching these lessons to their kids early in high school, possibly even before the onset of puberty. 

 

I may have implied that the primary audience for this book is parents who want to keep their children on their desired mental and spiritual paths, but it ought to be remembered that untold numbers of college students desperately want to find a book such as this, because they crave an intellectual antidote to ideologies and attitudes that their instincts tell them are either wrong or flawed, yet they lack the background knowledge to confront these forces with anything more than stubborn recalcitrance.  A book like Disorientation provides them with counter-arguments and perspectives that you will never find in your standard college reader. 

 

There is one problem that the authors never address.  How is the student sympathetic to the ideals expressed in Disorientation to deal with professors and teaching assistants who are outspoken advocates of the ideals this book seeks to debunk?   Many Marxist, radical feminist, and secularist instructors will not hesitate to dole out low grades and deny recommendations to students who oppose their cherished beliefs, especially those who openly confront them in class.  It is one thing to discuss opinions amongst friends during the evenings, another to openly contradict a professor in class.  In order to make Disorientation work well in practice, there needs to be a way to learn how to deal with these ideologies when it is impossible to avoid them, and to critique them intelligently without alienating professors who subscribe to them.

 

The student health centers of college campuses are stuffed with little pamphlets telling students how to eat well, sleep better, get healthy, avoid or treat sexually transmitted diseases, deal with depression, and battle many other potential hazards.  If colleges and universities were really concerned about the mental and moral wellbeing their students, alongside these pamphlets would be enormous stacks of Disorientation, free for the taking.  That will never happen, so people will need to buy Disorientation on their own.  With the price of textbooks hurtling upwards towards the stratosphere, it is not surprising that many people will be reluctant to pay out an additional sum for one more book, but such a purchase ought to be considered a wise investment for one’s future wellbeing and happiness.

 

–Chris Chan

Christianity and European Culture: Selections from the Work of Christopher Dawson

Christianity and European Culture: Selections from the Work of Christopher Dawson, by Christopher Dawson, edited by Gerald J. Russello, The Catholic University of America Press, 1998.

 

Christopher Dawson (1889-1970) was a historian and a convert to Catholicism, and his work sought to trace the role that religion has on culture and civilization.  He paid particular attention to Christianity’s impact on the development of Europe, and he was deeply concerned about the future of a largely secularized continent.  Much of his work was epic in scope, charting the histories of entire regions, peoples, and their faith.

 

There are many other scholars of European history who have defended the role that the Catholic Church has played in the development of Western Civilization, and given the hostility of many prominent intellectual figures towards everything that the Church stands for and represents, many of these histories take a defiant and accusatory tone.  Hilaire Belloc, for example, fills his histories (such as How the Reformation Happened and The Crisis of Civilization), with detailed elaborations about the glories of high Catholic Europe, with rhapsodies about how so many aspects of medieval society were superior to their parallels in contemporary life, as well as angry dissatisfaction over how the flaws of the modern world create injustice and iniquity.  Though authors like Belloc were often highly pessimistic about the future of Europe, they were never devoid of hope­– they all believed that the world would be much better off by a widespread and sincere return to the Faith and a culture that was centered around true Catholic teachings and values.

 

Dawson’s style is very different from Belloc’s.  Belloc was a joyful controversialist, aggressive in his arguments, never shy about stating his beliefs, and always more concerned about making a point than he was about making an enemy.  In contrast, Dawson’s tone is never emotional.  He is consistently calm, measured, and precise in his work, although he never shies away from stating his views on why Europe would benefit from a return to its Catholic heritage.  

 

Christianity and European Culture is an anthology of some of Dawson’s best work regarding Europe’s religious heritage.  The vast majority of the work here is an overview of European religious history, focusing more on generalities than specifics.  Dawson’s book The Historic Reality of Christian Culture is reproduced in its entirety, and nine other essays from various sources are included in the second portion of this book.  These essays include titles such as “The Study of Christian Culture,” “The Modern Dilemma,” “The Secularization of Western Culture,” “The Christian View of History,” and “The Recovery of Spiritual Unity.”

 

In Russello’s fine introduction, which outlines Dawson’s major beliefs and theories in clear and extensive detail, he writes that:

“Dawson’s point, in essence, is a simple one.  Europe– indeed, any cultural unit– cannot be understood as a whole by studying only its parts; to study a culture through its parts alone renders its most important aspects unintelligible.  Dawson saw much of Europe’s modern difficulty as arising either from a loss of historical memory, as in his own Britain, or from the totalitarian attempts of the Nazis and Communists to borrow Christianity’s salvific message and transform it into a stage along the road of Aryan domination or the classless society.  These ideologies share an extremely narrow view of European history, which either exaggerated differences between the European peoples or elevated some aspects of culture over others.  Nationalist and racialist history deny the unitive nature of Christianity, which creates a supranational spiritual community from disparate nationalities.  If anything, the fragmentation of European identity has accelerated since Dawson first wrote.  In addition to a revived nationalism in many parts of Europe, scholars have increasingly chosen to view history through the narrow prisms of race, class, or gender, to the exclusion of other motivating forces in Western and world history.  For Dawson, the prime motivating force was spiritual.” (x-xi).

 

Historical memory is a far more potent force than many people realize.  A shared understanding of historical memory can direct the future of a nation by giving them purpose and a mutual goals.  If historical memory unites people through a shared sense of guilt (or alternatively, victimhood), that too can dictate the behavior of thousands, even millions of people.  

 

Dawson appears to feel real regret that the vast majority of Christians no longer have a thorough understanding of their shared religious past, and much of what they do know is either false or oversimplified.  The average Christian has no solid understanding of how Christians were persecuted under the Romans, or of what life has really been like for Christians in Muslim-controlled lands over the centuries, or the complex social upheavals in Europe with the coming of Protestantism.  Too often, Christians wrongly see the Middle Ages as a time of utter backwardness, or assume that the Christians were the villains in every conflict, or impose modern-day attitudes about certain issues or behaviors on past centuries.

 

Dawson wants Christians to be better informed about their past, and he takes pains to define what constitutes a thorough and acceptable understanding of this subject in his essay “The Christian View of History.”  At the end of this essay, Dawson writes:

“The Christian view [of history]… is co-extensive with time.  It covers the whole life of humanity on this planet and it ends only with the end of this world and of man’s temporal existence.  It is essentially a theory of the interpretation of time and eternity: so that the essential meaning of history is to be found in the growth of the seed of eternity in the womb of time.  For man is not merely a creature of the economic process– a producer and a consumer.  He is an animal that is conscious of his mortality and consequently aware of eternity.” (230).

 

Throughout his work, Dawson continually stresses that one of the surest ways for to solve the problems that mar the modern world is by better education.  For Dawson, faith is more than a mere nebulous feeling of hope and goodness.  Faith comes from filling the mind with knowledge as well.  For Dawson, being a good Christian means being an educated Christian.

 

 

–Chris Chan

The Red Book of Chinese Martyrs

The Red Book of Chinese Martyrs: Testimonies and Autobiographical Accounts, edited by Gerolamo Fazzini, translated by Michael Miller, with a preface by Cardinal Joseph Zen Ze-Kiun, Bishop of Hong Kong, Ignatius Press, 2009.

 

Americans, living under the protections of the First Amendment, often take freedom of religion for granted.  Unfortunately, religious persecution continues to be widespread around the world, and one of the most dangerous places to be a Christian during the mid-twentieth century was communist China.  This is true to a much lesser but still very real extent today­.  Communism is inherently hostile to religion, and often people who live under totalitarian rule turn to religion in order to survive.

 

It is a popular trope in many circles that religion, particularly Christianity, especially Catholicism, is on the decline.  In Europe and other portions of the West, there is indeed a secularist trend, although this may not be nearly so strong as is often believed.  Although Islam, Mormonism, and Scientology are each frequently cited by pundits as the world’s fastest growing religion, most demographers and religious scholars believe that Christianity actually holds that title. Christianity is booming in Africa, and converts are also abundant throughout Asia.  China, in particular, has a substantial Christian population, and this fact is deeply unsettling to the communist government.

 

The horrors of communist totalitarianism and the crippling effects it can have on the human soul have been recorded, often with great power and skill, such as in the great novels of Aleksandr Solzhenitsyn, or the movie The Killing Fields, but the communist atrocities have not permeated the public attention to the extent that they ought to have.  Many Americans are completely unaware of the horrors of the gulags, and unfortunately much of today’s news coverage of life in China is sanitized for the protection of the Chinese government’s reputation.  Other books that have exposed the terrors committed under Mao, such as Cheng Ming’s Black Clouds Thicken (2006) have been censored from publication in China, and many revelatory books that have been published in the West have not yet been translated into English.  Jean Pasqualini’s Prisoner of Mao (1973) tried to reveal the facts of prison camp life, but the scholarly establishment in France banded together to label the book CIA-backed propaganda, and Paqualini’s experiences were largely dismissed due to the efforts of those who wished to advertise China as “the ‘good face’ of communism.”  

 

The Red Book of Chinese Martyrs is a collection of firsthand accounts by Chinese Catholics, both priests and laypeople, explaining just how desperately the Communists sought to crush the soul of every believer.  During the Cultural Revolution, Mao attempted to render China a completely atheistic nation.  Untold numbers rebelled, and such “counterrevolutionaries” were rounded up and placed into reeducation camps.  Thousands died, many conformed to the dictates of the regime, and others, like the individuals included in this book, fought the system.

 

The stories in this book are political and moral dynamite.  The moral outrage in each memoir is palpable, yet firmly understated.  As Cardinal Zen notes in his introduction, the writers are all committed Catholics, and they firmly believe in forgiving their oppressors.  Cardinal Zen declared at one Mass he celebrated in Rome that, “The color red that I wear expresses the willingness of a cardinal to shed his own blood.  But it is not my blood that has been shed: it is the blood and tears of the many unnamed heroes of both the official and the underground Church who have suffered for being faithful to the Church” (7).

 

Many of the atrocities committed in this work occurred decades ago, but there has been little if any coverage of them.  There are many reasons for this.  Innumerable individuals of character and courage who have endured the persecutions firsthand, and a substantial amount of them have attempted to document their sufferings and indignities.  With so many people who are willing and able to bring these deeply disturbing issues to light, one might reasonably wonder why a Chinese version of Solzhenitsyn has not yet emerged.  There are many reasons for this.  Plenty of survivors have written personal accounts of anti-religious violence and persecution, but most of these accounts have failed to find a publisher in their native country, partially because the government’s fears that undermine its authority in China and abroad, partially because of self-censorship due to fears of reprisals and concern over the safety of loved ones.

 

Many manuscripts were written and then hidden, only brought out years later after political turmoil subsided.  Some entries in this anthology are journal entries written during incarceration in labor camps.  Father Tan Tiande and Father Huang Yongmu’s diary entries are included here.  In some cases, these memoirs are published posthumously, with relatives of the deceased deciding that it is time for their family members’ tribulations to be revealed to the broader public.  Much of the book is composed of the experiences of priests and monks, although some lay Catholics are included.  Gertrude Li Minwen, a Catholic who faced the wrath of the Maoists for her devotion to her faith, had to resort to deceptive tactics in order to bring her story to the West.  She wrote out her experiences in tiny characters on wafer-like paper sheets trimmed into shoe insoles, and the missionary Father Giovanni Carbone tucked the stacked papers into his footwear and escaped with them when he was driven from China in 1952.

 

Cardinal Zen writes: “How many times journalists have asked me: is the Church in China still persecuted today?  It is not easy to answer this question in a short sentence because, as you know, the situation is quite complex.  The Communist regime that was responsible for the sufferings described in this book is still in power; while it has rejected the radical policies of Maoism, it has never asked pardon for the outrages inflicted on believers and on so many other innocent Chinese citizens.  From the political perspective, the ultimate cause of the persecution against the Christians is still very much in effect: the one-party system, which has governed uninterruptedly for almost sixty years without popular mandate or endorsement, without democracy” (14).

 

The experiences in this book are deeply unsettling, but many passages are also inspiring.  The harsh weather conditions in North Chinese prison camps are described by people accustomed to the more clement temperatures of southern China.  Father Francis Tan Tiande describes how he debated a Communist Party official over the existence of God, and at the end of their conversation, the official locked the priest in chains.  Father Joseph Li Chang and his friends had to search for colleagues of theirs who vanished mysteriously, only to wind up with no definite answers.  Punishments in prisons included starvation, solitary confinement in lightless cells, or corporal punishment.  Christians were repeatedly ordered by authorities to put their duties as Chinese citizens above the dictates of their faith, which became a major sticking point between believers and the government.  

 

The accounts of this book are set during a very dark time in China’s past.  Gerolamo Fazzini writes, “Even though disturbing reports continue to surface from time to time– arrests of bishops and priests, severe tensions and restrictions, appointments of illegitimate bishops, heated disputes over church properties– the present situation of the Church in China is not even distantly comparable to the environment reflected in The Red Book of Chinese Martyrs.  Since the early 1980’s a decidedly different climate has emerged” (31). It is easier to be a Christian in China now, and indeed, Christianity is becoming an increasingly powerful force in Chinese life, politics, and culture.

 

Today, there are two main Catholic churches in China.  There is the official, “patriotic” branch of the Church that is sanctioned by the government, which selects bishops and is hostile to the influence of the Vatican.  The second is the underground branch of the Church, which rejects the influence of the communist government and refuses to register its members with the authorities.  The fact that many Christians keep their religious affiliations secret in for safety reasons makes exact statistics hard to determine.

 

Father Angelo Lazzarotto sums up the current state of Catholicism in China, explaining that: “Through the dramatic events ushered in by Communist policies in China, a clear light is shed on the fundamental contradictions that still exist that make it extremely dangerous and precarious for Christian communities to safeguard their faith, especially the Catholic faith.  For the reigning ideology, it remains intolerable that the churches should claim to offer a different and autonomous answer to the fundamental questions of life and death, and thus to the meaning of man and society, an answer that contradicts the “scientific” version of truth devised by Marxism-Leninism and the thought of Mao Zedong.  Here is the key to understanding the persistent uneasiness and the barely concealed repression that the Church still continues to experience today” (32).

 

The Red Book of Chinese Martyrs is crucial to understanding the history of both Catholicism and communism in China.  These brief biographical passages give a human face to the struggle to preserve one’s conscience in spite of a hostile power.  The Red Book of Chinese Martyrs does not quite have the same level of scope and drama as The Gulag Archipelago, but hopefully once more hidden memoirs are released and further scholarship can be performed, a Chinese equivalent of Solzhenitsyn’s masterwork can be written.  In the meantime, The Red Book of Chinese Martyrs has the power to enflame the consciences of its readers and make Westerners realize just how lucky they are to have the right to religious freedom.

 

 

–Chris Chan

The Cambridge Companion to John Henry Newman

The Cambridge Companion to John Henry Newman (Cambridge Companions to Religion), edited by Ian Ker and Terrence Merrigan, Cambridge University Press, 2009.

 

John Henry Newman is one of the most studied, respected, and beloved figures in English Catholic history.  His beatification is imminent, and his life story is legendary, particularly his prominent conversion from Anglicanism to Catholicism, and his vast literary contributions to Christian theology and culture.  His work is so extensive and his career so distinguished that he has few peers of similar stature.  As such, a vast scholarship has been build up around his work, and this anthology demonstrates Newman’s considerable intellectual influence.

 

Roderick Strange’s Newman 101: An Introduction to the Life and Philosophy of John Cardinal Newman (reviewed here in March 2010) was carefully crafted as a go-to book for people with little or no knowledge of Newman’s life and work.  If Newman 101 was meant to be the equivalent of a college freshman introductory course, The Cambridge Companion to John Henry Newman is a senior seminar, meant for those with a solid background of the man, his biography, and his major writings; who also wish to gain a better grasp of Newman’s legacy and the behind-the-scenes details of his work.

 

In their introduction, Ker and Merrigan declare that there are multiple reasons why Newman is a critical figure to study for the person who wishes to gain a more comprehensive grasp of Catholic theology.  They write:

 

            “[F]irst, Newman is an excellent point of entry to the history and development of theology since the nineteenth century.  Second, Newman’s work is significant in its own right.  He was a seminal thinker who anticipated modern and postmodern concerns and themes and who explored these in an original fashion.  The ongoing interest in Newman is ample testimony to his contemporary relevance.  And third, in the face of more and more specialized studies of Newman, there is a great need for an accessible, comprehensive and systematic presentation of the major themes in his own work.”

 

There are thirteen essays in this anthology.  Contributors include the editors, Avery Dulles, and several other scholars, many of them priests.  The first essay is an overview of Newman’s life and writings.  This is followed by analyses of Newman’s work regarding the Church Fathers, revelation, faith, justification, development of doctrine, the Church as communion, infallibility, authority in the Church, conscience, theology in the university, and preaching.  The anthology concludes with a summation of the great man’s career, titled “Newman in Retrospect.”

 

One does not need to be familiar with Newman’s writings in order to read The Cambridge Companion to John Henry Newman.  If a reader is completely new to Newman, then the book will serve as a useful overview of his work and major themes.  Comparatively, those who are well-versed in Newman’s oeuvre will find these critiques to be useful tools to better understanding his ideas and goals.

 

With thirteen different writers collaborating on this collection, it is unavoidable that certain details about Newman’s life and career would be overlooked and others repeated frequently.  The first essay is a very brief biography of Newman, so novices to Newman will be grateful for this if they wish to get an overview of his life and career.  However, there are certain gaps (or at least empty spaces) in the biographical narrative, leaving some of the major events of his life (which in turn fueled some of his most famous writings) sketched out in only rough detail.  Thankfully, all of the authors have been careful to provide sufficient biographical details so that no one need feel lost at any point, although many readers may occasionally crave additional details.  

 

The turning point of Newman’s life, his conversion to Catholicism, is described in nearly half of the essays, and intriguingly, each author brings a different perspective to event.  One scholar insists that by converting, Newman did not make much of an intellectual leap from his years as an Anglican.  In contrast, another argues that a Roman Catholic worldview radically altered Newman’s entire intellectual framework.  Likewise, all of the other authors bring a slightly different perspective to Newman’s character, though never in a negative way.  All of the authors treat their subject with deep respect and sincere admiration.  

 

Each of the essays in this volume focuses on a specific theme, one which Newman himself addressed in his major works. One of the more interesting essays centers on “The University and Theology,” by Gerard Loughlin.  This article looks at the contemporary university and the importance of the topics that are taught there.  The author notes that with the exception of universities with religious affiliations, most of today’s institutions of higher learning devote little if any attention to theology.  This is not the place to enter into the debate over academia’s current obsessions and which classics have been jettisoned in favor of trendy new works, and which subcategories of disciplines are in fact acceptable major, but it is important to understand the state of contemporary higher education.  

 

Loughlin references a couple of prominent New Atheists and how they argue that religion has no place in higher education, claiming that only hard, verifiable science should reside within the halls of academia.  They only receive about a page and half of coverage, and then the focus shifts to Newman and his own views on the importance of theology in the mind of the truly educated person, especially as outlined in his classic The Idea of a University.  Granted, the author’s bias is clearly in Newman’s favor, but when Newman is pitted against the New Atheists, it seems as if Newman has brought a machete to a toothpick fight.  

 

Newman stresses more than the importance of developing one’s faith when studying theology.  Contrary to the arguments of religion’s detractors, theology is not based on irrationality and blind adherence to unquestioned dogma.  Theology (at least when studied properly), teaches logic, thorough critical thinking, and requires one to exercise   Indeed, it might justifiably be argued that the scientific method has its origins in the discipline of theology.  

 

This anthology will be a welcome addition to the collection of anyone who wants to find out more about Newman or simply learn about the fundamentals of Catholic doctrine.  Those readers who are studying Newman may find it salutary, when reading one of Newman’s books, to read in conjunction an essay on this volume on a comparative topic.  One of Newman’s greatest legacies may be his continuing ability to shape the minds and souls of his reader decades after his death.

 

–Chris Chan

The Christ of the Creeds & Other Broadcast Messages to the British People during World War II,

The Christ of the Creeds & Other Broadcast Messages to the British People during World War II, by Dorothy L. Sayers, The Dorothy L. Sayers Society, 2008.

 

Dorothy L. Sayers is best known for her detective fiction.  During the 1920’s and 1930’s, Sayers established herself as one of the preeminent mystery writers of the era, rising to prominence by setting rules and standards for fair-play writing, and striving to make the genre “respectable.”  Her primary detective, the aristocratic sleuth Lord Peter Wimsey, struck many readers as an unlikely sleuth, but many of the best fictional detectives are improbable investigators.  A monocle-sporting, part-time diplomat who was fond of rare books and fine wines, Lord Peter solved mysteries in eleven novels (a twelfth was started but abandoned), twenty-one short stories, and a series of fictional letters supposedly written by Sayers’s recurring characters, but with nearly twenty years left in her career, Sayers abandoned Lord Peter and turned to a new genre: Christian apologia.

 

From the start of the Second World War onwards, Sayers felt it increasingly difficult to continue writing about the scientific details behind rigor mortis and the physical effects of poisons, and considered it far more important to focus her talents on a subject that is absolutely vital to the wellbeing of society: Christianity.  Sayers wrote extensively in an attempt to explain the essentials of Christianity to a broad audience.  Sayers was a High Church Anglican (also known as an Anglo-Catholic), although her writings tended to be strictly ecumenical in nature, carefully crafted to appeal to Christians of all denominations. 

 

Sayers used various forms of prose in order to relay her messages.  One of the late Lord Peter novels, The Nine Tailors, contains many of the most overtly Christian themes ever to appear in Sayers’ mystery fiction.  Monographs like The Mind of the Maker expounded upon how the Holy Trinity guides the thought and creativity of Christians.  Sayers took particular umbrage to squishy moral relativism and popular shoddy disregard for theological logic, as evidence by her use of titles such as Creed or Chaos?: Why Christians Must Choose Either Dogma of Disaster (Or, Why It Really Does Matter What You Believe). 

 

Playwriting proved to be a particularly enjoyable medium for her.  Her best-known work in that format is a twelve-part series of radio plays on the life of Jesus, titled The Man Born to be King.  Other plays included The Zeal of Thy House, based on the life of architect William of Sens, who had been commissioned to repair a burned portion of Canterbury Cathedral; The Devil to Pay, a retelling of Faust; and The Emperor Constantine, about the crafting of the Nicene Creed. Sayers’s self-proclaimed masterpiece was her translation of Dante’s Divine Comedy.  She completed editions of Helland Purgatory, but her sudden death in 1957 left Paradise to be finished by her goddaughter and colleague Barbara Reynolds.  Sayers also published multiple volumes of critical essays on Dante, and long after her death several collections of her personal letters were released.

 

A substantial portion of Sayers’ work has been left ignored and unpublished (or at least out-of-print) for decades.  Several essays on mystery criticism written during the postwar years have only been collected and reprinted by small specialty presses in recent years. Much of her non-Wimsey mystery fiction and true crime work is currently out-of-print, and old copies of these books have been hard to find for over twenty years.  Her unfinished Lord Peter Wimsey novel, Thrones, Dominations, was completed by Jill Paton Walsh and published in 1998.  Walsh would later publish a largely original novel A Presumption of Death, based on Sayers’ wartime-era Wimsey Papers, in 2002, and a third, “prequel” novel revolving around Lord Peter’s oft-mentioned but never recounted first case, The Attenbury Emeralds, is scheduled to be published in September of 2010.  The Dorothy L. Sayers Society and the American Chesterton Society have also been involved in bringing several of Sayers’ lost works either back into print or helping them to be published for the first time. 

 

One of the Dorothy L. Sayers Society’s most notable efforts to rescue some of her works from obscurity is their publication of The Christ of the Creeds & Other Broadcast Messages to the British People during World War II.  This book is composed of a series of lectures that Sayers gave over the radio during the early years of WWII.  The lectures were meant to boost the spirits and souls of a populace living in the constant threat of war.  In 1940, Sayers declared that “I think it quite likely that these talks will eventually be published in pamphlet form,” and the Dorothy L. Sayers Society wryly observes that in this case, “eventually” wound up meaning sixty-eight years.  

 

These lectures have a number of purposes.  They were meant to educate the people of England about the fundamentals of Christianity.  One might think it odd at first glance that the English of the WWII-era would need to be educated regarding Christianity, but Sayers continually states her incredulity about how poorly catechized the average English Christian was, or how easily it was for educated Christians to fall into heretical beliefs, or to unquestionably accept historically inaccurate assumptions about the history of Christianity, or to concede the arguments of anti-Christians without taking the time to realize the holes in the anti-Christians’ logic, or confront basic errors of fact.  

 

One point that provokes particular umbrage in Sayers’ mind is how self-styled “defenders” of Christianity praise their religion by talking about its charitable work, or its contributions to art and architecture, and speak of airy “spirituality,” but they never talk about the truly important point: God himself.  Sayers is continually frustrated by such behavior, arguing that when Christians act as if they are ashamed of the supernatural aspects of their religion, they undercut any and all arguments that they might make in favor of their religion. Sayers sets herself apart from the would-be evangelists who argue that religious ritual, tradition, and dogma are not relevant, and that Christians only have to BELIEVE– nothing more.  Such an attitude is infuriating to Sayers, who argues that there Christianity is far more than a mere amorphous feeling of faith, it is a worldview, a mentality, a way of life, and a code of behavior.

 

It is important to understand the original format of these lectures and Sayers’ purposes in creating them.  Sayers writes these lectures in a colloquial style, economical with her words but firm in her tone.  She frequently refers to everyday events in order to explain Christian attitudes through metaphors.  For example, in her essay “The Nature of Redemption,” Sayers writes:

 

"One muddle about forgiveness is of the same kind - forgiveness is the restoration of a good relationship, but it doesn't abolish the consequences of the offence, nor is it going back to where we were before the offence was committed. It's got to be a new relationship (in that sense, certainly, "a fresh start') which contains and transmutes the disturbance caused by the offence. If I borrow money from you and squander it, your forgiving the debt doesn't put back the money - that's lost and you bear the loss and so "carry the guilt.” If I get in a rage with you and throw your best teapot out of a window, no amount of forgiveness will unbreak the teapot - all we can aim for is a relationship in which both you and I can bear to sit down and breakfast together out of a shaving mug without feeling uncomfortable and without an ostentatious avoidance of the subject of teapots. The universe can't "break the iron law of cause and effect" - that would mean an irrational universe; but the effects can be so "made good" that the whole process is redeemed - "O felix culpa-." 

 

Fans of Sayers’ mysteries who are unfamiliar with her Christian writings will have no cause to be disconcerted.  Despite the very different subject matter, there are several clear and unambiguous parallels between her work in the two genres.  Both her mysteries and her Christian writings feature clear and forthright logic, both are heavily peppered with literary and historical allusions, and both try to enrich and entertain the reader simultaneously.  Sayers once commented through her literary parallel, Harriet Vane, that she no longer felt comfortable writing mysteries in a world where twisted dictators massacred millions of innocent people.  Mystery fans have good cause to mourn Sayers’ retirement from the mystery genre, but Christians seeking forthright and intelligent arguments in defense of their faith ought to be grateful that Sayers took an interest in explaining Christianity.

 

–Chris Chan