In the past, I would post only book reviews pertinent to worship, music in the local church, or general Christian leadership and discipleship. Recently, I've been studying many more general topics as well, such as history, economics and scientific thought, some of which end up as reviews here as well.
Sunday, September 16, 2012 at 2:28PM 
There are few cultures which ring as much interest to the historian as the Ancient Greeks. As part of his "Hinges of History" series, Thomas Cahill endeavors to appropriate history, archeology, legends and song into a unique narrative of the Greek origins, expanse, collapse and ending. In "Sailing the Wine-Dark Sea: Why the Greeks Matter" Cahill leans so prominently on the texts of Greek lore, one is scarcely able to sift between myth and matter. This frustrated me at first, since he seemed to imply that the Greek psyche was built (along with the language) as an indistinguishable amalgam of story and reality. A story of Zeus would give way to information about archeology; quotes of Iliad and Odyssey fade into history about Plato and Socrates. This was the first of a series of pains you must endure to get to the point of enjoying this book. Let's get those out of the way before we move on to the admirable qualities of this volume.
For the person looking for scholarly insight into Ancient Greek culture, they may come away saddened by Cahill's narrative here. Only a few pages are given to some very important subjects, such as the development of pre-historic Greek culture (and what is told leans strongly on the questionable sources of Heinrich Schliemann- though he admits this). Even more strange is the almost complete absence of any telling of the story of Alexander the Great, who would seem to be one of the most prominent figures in the history of the world, let alone the Greek narrative. In just 3 sentences, Cahill introduces, explains and kills off Alexander. This seems like a vast exclusion to me.
In addition, Cahill seems to be overly assertive that classical historians of academic stripes should be the final authority on theories of sociological progress and development. He takes swipes at Jared Diamond's efforts as a scientist/historian, when he says :
Nor can we legitimately trace some single simple element—say, the way microbes worked in our favor or our strategic geographical position—as giving the West its superiority. Hanson takes to task the popular biohistorian Jared Diamond (Guns, Germs, and Steel) on just this point: “The efforts of those who seek to reduce history to biology and geography deprecate the power and mystery of culture, and so often turn desperate.… Land, climate, weather, natural resources, fate, luck, a few rare individuals of brilliance, natural disaster, and more—all these play their role in the formation of a distinct culture, but it is impossible to determine exactly whether man, nature, or chance is the initial catalyst for the origins of Western civilization [emphasis mine].”[1]
If his jealous jab of calling Diamond a "popular biohistorian" doesn't seem overt enough (Cahill would seem to be the last person who should be snubbing people for writing for the masses on scholarly subjects) his self-serving intentions manifest full force in his next paragraph, when he says :
To inquire into the ways in which an unpredictable historical combination—in this case, the combination of dogged military practicality with unprecedented citizen responsibility—may generate a new cultural force that has tremendous impact on the world over many centuries brings us as close as we are likely to come to the deep mysteries of the historical process.[2]
Apparently for Cahill, the only thing that can "bring us as close as we are likely to come" is to use the study of the "historical process" (IE. the kind of process that apparently only a historian as Cahill can use), and ignore biological science, linguistics, anthropology and archeology that don't support his own theories. It feels more than a bit childish to begin a book by slapping all the other kids on the playground, but hey, it's Cahill.
Finally, the last angst that is embedded in this book is the author's unceasing use of the f-word. Presumably sex is a topic of great interest to the Greeks, and therefore makes it a point for much writing. But his colloquialisms assumed in translation are added to by his backhanded writing style that leans into the cursing mode whenever he gets the chance. And he gets a lot of them.
But with those slights taken care of, the story told in "Sailing the Wine-Dark Sea" is both lush and human, grand and yet debasing. Cahill isn't shy about his goal, as he states:
"For me, the historian’s principal task should be to raise the dead to life." [3]
This is precisely what this book does. Cahill weaves a story that one can imagine a 5th century BC Greek telling. The figures of Agammemnon, Achilles and Hector seem as real as the the scientific progression of Aristotle. Even more so. The book focuses on the chronological progression of Greek language, culture, art and thought.
Because Greek becomes the lingua franca of the ancient world, and (along with latin) essential to a large portion of remaining historical documents, Cahill reminds you throughout the book of the concepts and words that continue to impact our own world to this day (as well as important ways it has impacted it historically). Probably here is an area where even more time could have been taken to draw the link between Greek conquest of the ancient world (via Alexandar) and the language and trade routes created by the same, and how those essentially "paved the way" for Roman domination of the ancient world. But again, since Alexander recieves no space, those points are left untouched.
Culturally, as I mentioned Cahill discusses varying degrees of detail on areas including womens roles/rights, government, sexuality and politics. Art becomes a main point for the book particularly around the depiction of humanity as epitomised through the statues of kouros - the ancient Greek classical renditions of the young male, traditionally nude. You learn much about how the depiction of humanity from Cahill's understanding here. How the Kritian boy (a famous example of a kouros) came to be, how this art form was aided by (and helped develop) out understanding of both anatomical structure of the human body and would later color our psychology of how we see ourselves. The book explores even the impact of the kouros model into the 20th century when Nasa represented human beings in a similar fashion the first discs that were sent deep into space on early Pioneer space craft (particularly the figures of the man and woman, where you see http://en.wikipedia.org/wiki/Pioneer_plaque#Figures_of_a_man_and_a_woman that NASA themselves recognize the rendition as being tied to Greek antiquity). Cahill belabors the point of kouros to the point that he states, without reservation, that it may have been the most impactive single concept the Greeks passed down to the rest of civilization.
Of course, there is a sea of regular characters that aren't forgotten, such as Socrates, Plato, Pythagorus, Artistotle, Hypocrates and more. The roots of such foundational thinkers that are located in ancient Greek world come alive in this book. But again, much less is made of the details of scientific weight of these people or their theories than could be.
In the end, one feels as though they have experienced ancient Greek life more than taken a well structured series of lessons on Greek accomplishments. You understand the nuances Cahill is attempting (and succeeding) at making related to this ancient culture, and he is careful to point out that it is those nuances of thought that penetrate such vast areas of science, philosophy, language and art even today.
Having read all of the books in Cahill's "Hinges of History" (many of them multiple times), I needed two complete passes at this book to feel like I "got" enough out of it to both write a cogent review and digest the narrative. To be honest, this book seems the weakest of the "Hinges" series. Cahill does so much effusing on sexuality as to make it seem more his obsession than part of his investigation. The volume is certainly worth reading, but not as a matter of technical or scientific history or accomplishment. He does give you the sense of weight of Greek thought on world history, but does that without largely tracing extensive details in mathematics, science or philosophy other than list names and categories.
If you are thinking of reading it to cover the entire "Hinges" series, it is definitely a "must read". If you want to "get into the head" of an ancient Greek, this is about as close as possible as you will get. But if you are looking for a particularly strong historical reference for ancient Greek culture, thought and people, this isn't the right book.
Amazon Book Link: http://amzn.to/PHrJOD
Review by Kim Gentes
[1] Cahill, Thomas (2010-04-21). Sailing the Wine-Dark Sea: Why the Greeks Matter (Kindle Location 912-917). Random House, Inc.. Kindle Edition.
[2] Ibid., Kindle Location 918
[3] Ibid., Kindle Location 117
Monday, February 27, 2012 at 1:33PM 
“The Gifts of the Jews” is the second book in the “the Hinges of History” series from Thomas Cahill. In many ways this book should probably be considered the first book, since it forms as its base the chronological beginnings for much of the other materials that come later in the series. The point of the book is simply to explore the narrative of the origins of Hebrew people, how the nation of Israel was formed and developed, and how that led to some of the most important philosophical, spiritual and intellectual advances across the globe and across history. Author Thomas Cahill is as unashamed of his admiration for the Jews and their narrative as he is about pointing to their faults and inconsistencies that he believes he finds in the story. The Gifts of the Jews presents both and in doing so lends credibility to both his thesis and his manner of presenting it.
The author begins with the literal origins of civilization, exploring and articulating from ancient times how the Fertile Crescent of Mesopotamia progressed from the cradle of life to the launchpad for innovation and avarice. He shows how the original cities came into being in Sumer, examines one of the first written stories, “The Epic of Gilgamesh”, and details with imaginative freedom the temples, cult and ritual of the ancient Sumarians. In doing this, he creates the backdrop for the world in which appeared the nomadic Semitics, whom Cahill eventually identifies as the people from which Abraham (though he uses the technical translation of Avraham in his writing) comes. Having set the stage well, The Gifts of the Jews begins with the story of Abraham, his family and the unique gift of faith that he represents. The author’s knowledge of world history helps to give us pointers on the many “firsts” that the Jews give us, including faith:
This God gives and takes beyond human reasoning or justification. Because his motives are not interpretable and his thoughts and actions are not foreseeable, anything—and everything—is possible. Many new things have already come into being as a result of this relationship, but faith most of all, which prior to Avraham had no place in religious feeling and imagination. Because all is possible, faith is possible, even necessary.[1]
From that point on, Cahill attributes the Jews with not only introducing the notion of faith, but time, individuality and even the concept of history itself:
Since time is no longer cyclical but one-way and irreversible, personal history is now possible and an individual life can have value.[2]
and
But the God of Avraham, Yitzhak, and Yaakov—no longer your typical ancient divinity, no longer the archetypal gesturer—is a real personality who has intervened in real history, changing its course and robbing it of predictability.[3]
finally:
The Israelites, by becoming the first people to live—psychologically—in real time, also became the first people to value the New and to welcome Surprise. In doing this, they radically subverted all other ancient worldviews[4]
Like all his books in this series, Cahill’s pithy writing is combined with an authentic ability to mine some meta-narrative truths. This one is a great example of such discovery:
Like Avraham, he never doubts the information of his senses—that this is really happening—only God’s lack of realism...[5]
I find this a particularly poignant note of the authors. Cahill is absolutely hit the nail on the head here, as anyone who has tried to follow YHWH knows. God seems to have a juxtaposed sense of “reasonableness” in almost anyone he calls to live with Him in relationship. From Abraham to Joseph to David to the prophets to the disciples. Nothing significant is done by someone who is just “doing what makes sense”. While not other-worldly, YHWH asks men and women to dare to do things beyond themselves, knowing his spirit will be needed to actually do anything in “reality”. This point has never been made strong enough in the biblical teaching I’ve received or given. It is not as naive as heroism, but rather an unlinking of the desire to stay safe by trusting God fully. Sometimes in utter fear and trembling, but still obedient, knowing it the right thing to do, despite the serious threats to the contrary.
Cahill goes on to give the entire narrative (less than more) of the people of Israel, right up until the final exile of Judah and eventual restoration through the edict of Persian King Cyrus in 538 BC. In his retelling, the author points to the Jews as the originators of justice both personal and societal, through the introduction of the 10 Commandments[6]. He also acclaims Jews for being the inventors of leisure, or rest from work, saying “No ancient society before the Jews had a day of rest.”[7] Cahill points to the story of David and the example of his triumph over Goliath as the ultimate story of hope for the weak and powerless. Speaking of David’s speech before slaying Goliath, he says:
This is a wonderful speech—and a wonderful moment in the history of Israel and of the human race—a resounding assertion that God is on the side of the small and powerless, not the high and mighty. This is a confrontation that has fixed itself permanently in human imagination; and who could count how many supposedly hopeless causes it has given strength and comfort to?[8]
Before retiring to the greatness of this book and author, I must lodge at least one essential objection. Cahill builds such a good rhythm between Hebrew scripture, historical context and plain good thinking that we can become anaesthetised to some of his flat out erroneous statements. I will point out just one place in which he runs his ship into a gigantic rock of presumption and contradiction.
But even without resorting to modern scientific methodology or noticing what an inconsistent palimpsest the Hebrew Bible can be, we must reject certain parts of the Bible as unworthy of a God we would be willing to believe in. We read, for instance, in the Book of Joshua that God commanded the Israelites to put all Canaanites, even children, to the sword; and in the Psalms the poet regularly urges God to effect the brutal destruction of all the poet’s enemies. Though the people who wrote such words may have believed they were inspired by God, we cannot. ... But it remains true that there is no way of attributing mass carnage and vindictive slaughter to a God worth believing in. Even the fiercest believer among us must, I think, admit that these operations were the work of human beings who had wrongly convinced themselves that God was on their side.[9]
Cahill does not ask us to look at historical evidence, textual evidence or even possible modern scholarship that might put some source in question. No, instead, here he asks us to set aside the content of the text simply because he can’t believe in a God who would do such things. This is a tragic misstep for the author because he doesn’t make this kind of aberration of logic on such a major point in any other place in the book. While I can understand (and sympathise) with Cahill’s point (as can most people), we simply can’t accept our moral compass to be the judge of God’s judgments and character. And, in fact, this goes against Cahill’s primary source of Hebrew distinction amongst all the other nations of the world - the “Voice”. One of the author’s main thesis points is that the “Voice” that Avram follows is the great distinguishing source of reality that leads Abraham, Isaac, Jacob, the patriarchs and all Israel into the discoveries and truths that Cahill lauds. If the “Voice” that declared the Decalogue is the voice we must listen to, then the same voice cannot be ignored if he commands Abraham to sacrifice his son on the altar. We can look in hindsight and parlay our thoughts and justifications against these actions which we find painful and in-congruent, but ultimately leaving out these truths (and they are truths spoken by the same voice) means we leave out the Mystery of the Voice, which history has shown us is as important as any knowing of the same Voice, perhaps even more so. If the Voice is God, then we surely are not, and we must not, drown out his words with our murmurings and justifications of a “God we’d like”. Cahill fails on his attempt to make YHWH into the God “he’d like”, and a sound review of his book would be remiss if this point was not brought up.
That said, with this book, as with the others in this series, there is so many poignant points we can scarcely give even the most important a mention. But towering over all of them are the twin points of individualism (including personal choice as a way of transforming the present and future) and the requirement of all people to gain a sense of conscience and justice, which must eventually lead to freedom. I will allow quotes from Cahill himself to summarize his book most aptly:
The Jews gave us the Outside and the Inside—our outlook and our inner life. We can hardly get up in the morning or cross the street without being Jewish. We dream Jewish dreams and hope Jewish hopes. Most of our best words, in fact—new, adventure, surprise; unique, individual, person, vocation; time, history, future; freedom, progress, spirit; faith, hope, justice—are the gifts of the Jews.[10]
and
Nor can we imagine the great liberation movements of modern history without reference to the Bible. Without the Bible we would never have known... Democracy, in contrast, grows directly out of the Israelite vision of individuals, subjects of value because they are images of God, each with a unique and personal destiny. There is no way that it could ever have been “self-evident that all men are created equal” without the intervention of the Jews.[11]
Amazon Book & Kindle Book Link : http://amzn.to/yQlCBr
Review by Kim Gentes
[1] Cahill, Thomas, “The Gifts of the Jews: How a Tribe of Desert Nomads Changed the Way Everyone Thinks and Feels (Hinges of History)”. (New York, NY: Random House 1998)., Kindle Edition, Page 93