Kim Gentes

Reading and reviewing NT Wright's "Jesus and the Victory of God" is a monolithic task, as the book is both lengthy and highly academic. Its success is not in its volume of pages, however, but in its thorough treatment of Jesus and his work as historical fact leading to theological reality.

The portrait of Jesus of Galilee as the first century Jew who is both prophet/messiah is so profoundly unlike our 20th/21st Century thinking, that it is a shock treatment into the historical Jesus. It re-levels our Christian beliefs and theology from our arrogant "looking back on history" to a profound looking from the 1rst century forward, through the eyes of Judaism and its traditions and worldview. When we wake up from the shock, we find we are in a world that is thoroughly Jewish, thoroughly 1rst century, living as a conquered nation of Israel with its neck under the heel of the tyrannical Roman Empire.

Amongst a brood of  1st century revolutionary Zionists, Pharisees and "Jews-still-in-exile" within their own country, Jesus appears and draws on this climactic time, announcing in himself the arrival the kingdom-of-god message in which he comes to reconstitute the Temple, the Torah, and the Wisdom into his very person, reissuing their true essence into himself.  At the same time, he redefines the true people of God not as a swipe against Israel but as a reinstatement of the core of its vocation and character- to be the light of the world.

Once the core of who Jesus is, what he intended, and what he actually did is redefined, the entire synoptic readings need complete reinterpreting, and Wright provides that as well, exploring the parables, symbols, actions and praxis of Jesus as both a means and expression to his brilliant thesis.

Product Link on Amazon: Jesus and the Victory of God

Review by Kim Gentes

Studying is different than experiencing. One normally studies to gain knowledge, while experience leads to something slightly different- understanding. Understanding is the signature of Thomas Cahill's now iconic book "How The Irish Saved Civilization". One enters into it hoping to learn something, but one leaves it with understanding. This happens because Cahill becomes not only a wordsmithing instructor in our class on the ancient world, but an articulate story-teller of the larger narrative of western civilization.

Beginning with the 5th century (and weaving back and forth through time as necessary), Cahill explores the foundations of the fall of the Roman Empire, including the sentiment and arrogance of a Roman leadership, fat from centuries of literal world-wide conquest. From there, we learn the common practice of slavery (through banditry and outright capture) that was rife through Europe. This quickly leads to an introduction to the Irish and their war parties that scourged the coast of Britain, capturing thousands of slaves for its tribal societies back on Ireland. Briefly, we hear of one such slave that was brought from "civilized" Roman camped Briton to the wiles of Irish clans- the young Patricius. Of course, he will become a central player in this story, but not yet.

The book then detours back to continental Europe and delves extensively into the foundations of Christian apologetic thinker and literary giant Augustine of Hippo. After a few foundational discussions on his Greek influence via Plato and Socrates, we are taken on a brief survey of the Greek classical writers Homer, Virgil and Cicero. Cahill does all this seeming meandering to establish one thing- a lens (via Augustine) through which he can paint his picture of the ancient world. Once he thinks you have gotten this, the book moves on to explain the destruction of the Roman empire. He explains how wave after wave of barbarian tribes ransacked Rome (and its power centers) not only of its gold, grain and able-bodied workers, but washed its culture, science and literacy into oblivion. Cahill puts it poignantly:

As Roman culture died out and was replaced by vibrant new barbarian growths, people forgot many things—how to read, how to think, how to build magnificently...[1]

But he quickly points out that amidst this destructive scene, one thing did stand- the church:

There was, moreover, one office that survived intact from the classical to the medieval polis: the office of Catholic bishop.[2]

Cahill's Europe is taking shape, and we see that while governments were failing, the religious institution of the Catholic church was maintaining a sense of sovereignty, and almost untouchable preeminence. At this point, the book turns back to Ireland and we get a full chapter of history on the Celts- ranging back to 300-500 BC and brought forward through recitation of their literature (mostly extensive quotes from the Tain) and some wide assortment of lore and nuance to the uniquely Irish persona.

By the time we are caught up on the Irish story, we are reintroduced to Patricius, who by now has been explained as the slave who eventually escaped his Irish captors. In a tremendous revelation from God, he re-envisions his life as a missionary to the homeland of his former captives. He returns to Ireland and almost single-handedly converts the entire country (made up of several tribal "kingdoms") to Christianity. The most profound implication of this, for Cahill, becomes the marked change of the Irish (and its Patrician monks in particular) from lives of barbarism to cultured thinkers, readers, and most of all, scribes.

Cahill is clear that Christianity received the Irish (who never gave up their unique historical, cultural and psychological imprint) through the vehicle of Patrick, and in doing so retained its unique identity as Irish. But it became, at just the right time, the center for collection, reclamation and copy of nearly all western classical literature, whether it be religious, cultural or scientific. The Irish monasteries became the information databases of western civilization, at a time when the Roman world was being decimated by the constant infusion of military campaigns from the previously pummelled peoples of neighboring states. Patrick gave Christianity and classical literacy to the Irish, and Irish in turn, kept it for safe-keeping until the destruction of the Roman world was complete. Once it was, according to Cahill, the Irish monasteries and its monks flooded the British, Gaulish and continental coasts of Europe to bring that literature back to the western world.

Cahill's work is undeniably impressive. Both as historical comprehension (which the rest of us can appreciate and understand without the lifetime of historical research it would require), and as narrative art, "How The Irish Save Civilization" is a monumentally riveting book. It is story, history, and yarn, all wrapped well into a brilliant thesis.

For certain, Cahill pontificates on his personal soapbox throughout, and as he wraps up, his book. A fair warning is also given to Cahill's seeming supposition that he must use the F-word at least once in each of his books, which he complies with (though in high style, if you can imagine) here.  Like, his book "Mysteries of the Middle Ages", Cahill has a couple of axes to grind and he isn't shy about brandishing his blade when the right sharpening stone comes along. However, this should not deter any reader from reading his exceptional insights. He takes the time to point out injustice, conflict and modern problems that could well learn from the lessons of antiquity pointed out by his book. These brief, though regular, interjections in the story are easy to spot and easy to agree with (or not, should the reader dissent).

The trail that the book weaves through history and your mind feels a bit mythical, while at the same time far more human than I have ever heard from any stories of antiquity I've read elsewhere. It's a gorgeous balance. One doesn't leave this book without feeling the impact of Cahill's intention to both teach history and hope the present to be changed by it.

A marvelous book.

Product Link on Amazon: How the Irish Saved Civilization

Review by
Kim Gentes

[1]Thomas Cahill, "How The Irish Saved Civilization", (New York, NY: Anchor Books 1995), Pg 60
[2]Ibid., Pg 60

The Imitation of Christ is the writing of Thomas Haemerken who was born near Kempen.  He later became known for the locale of his origin and thus Thomas à Kempis is our common rendering of his name and authorship.  The Imitation of Christ is a volume which collects four main books dealing with primarily personal development, purity and piety of the reader, leading them to ultimate union with Christ.

The first two books in the collection are direct admonishments from Thomas directing the reading is proverb-like directives, pitting the failure of human effort against the solace of God’s grace.  The last two books are scripted dialog between Christ and the disciple (implying the writer and also the reader). The writer chooses to take a blunt  instructive tone in the entire treatise, not commending or encouraging the reader, but handling the vast majority of the topics through warnings.  Of particular import to Thomas was to communicate how no human should find consolation in this life, but only in Christ. Repeatedly, he creates the conversation to repudiate the sinful desires of the reader. The only consolation from struggles, temptations, persecution or failures is temporary consolation of God’s approval and sustenance through God’s grace, and death which leads to union with Christ after purgatory.

Thomas has seems of brilliance that flow into praise of God, but he is darkly adamant against letting any such joy spill out in actual physical, emotional or social contexts.  Here is a brilliant quote from him in regards to praise of God:

Would that our sole occupation were the perpetual praise of the Lord our God with heart and voice! Had you no need of food, drink or rest, you could praise God without ceasing, and give yourself wholly to spiritual things.[1]

 For Thomas privacy of all things is a matter of utmost piety.  The book provides brilliant glimpses into sinful and human motivations and how to conquer such devices through keeping vigilant in confession, penance and communion.  Thomas fails to learn the lesson of St. Francis however, and reverts to the pre-Franciscan millennial in which solitude from people was a necessary act of lifelong piety. Rather than acquiring the self-abasement of the monastics and combining the communal commitment of Francis, Thomas à Kempis undoes the brilliance of Francis advancement and calls all devout Religious to return to solitude and cares none for the clearly Biblical mandate of brotherly love and the community of the Church.

The book, like the other Christian mystic writings of the 10th-14th centuries, summates with its goal of union with Christ.  This is particularly interesting in “The Imitation” in that Thomas focuses exclusively on the Eucharistic sacrament as the ultimate manifestation of God’s help for the Christian.  This is woven beautifully into a prayerful call for Christ to join the believer in the communion sacrament, where Thomas says :

Dear Lord, I long to receive You with deepest devotion and ardent love. and with all the affection and favour of my heart, as many Saints and holy persons have longed to receive You in Communion, who were especially pleasing to You by the holiness of their lives, and were on fire with devotion. O my God, Eternal Love, my supreme good and eternal delight, I wish to receive You with the most eager devotion and deepest reverence that any of Your Saints have ever felt. or could feel.[2]

Product Link: The Imitation of Christ (Penguin Classics)

Review by Kim Gentes

[1]Thomas à Kempis, “The Imitation of Christ”, (London, England:Penguin Books 1952), Pg 65
[2]Ibid., Pg 214

Bonaventure is a collection of the namesake saint’s most prized writings. It includes his two well read treatise The Soul’s Journey into God and The Tree of Life, as well as the officially commissioned (by the Church) biography of  Saint Francis of Assisi called The Life of St. Francis.

His most well known work, The Soul’s Journey into God, is a fusion of mystical interpretation of biblical allegory and “Augustine”-like logical thought.  Typical of these writings, the entire text is constant dissection from major point to minor point, back to major point- always trying to draw an outline of grand understanding rather than tell a coherent story.  The treatise starts with the physical/natural aspects of human existence, the natural weakness and frailty of man with its goal is lead you through a progression that will consummate in ultimate union with God. Bonaventure sees this as a progressive work that involves “levels” or stages of reflection and contemplation. You move from infant to maturity, eventually reaching ecstasy with God.

The Tree of Life follows a more clear storyline- in that it chronologically restates the life of Christ- but it is merely using that story arc to articulate the contemplative interpretation of Christ’s life as allegory.  With the cross of Christ being a tree of life, the stages of Christ’s life are explored as various fruits from his character, which hang on three main branches of the perfect life- His original (life before the Cross), His passion (the trials and crucifixion), and His glorification. Bonaventure uses less logical arguments than The Soul’s Journey into God, but he ultimately relies on much more recognizable components of Christ’s life to pin his thesis to, even if it is (The Soul’s Journey into God) largely based on allegory, as well.

My favorite work in this book, however, is the Life Of Saint Francis, which uses Bonaventure's skill as a communicator to convey the biography of the venerable saint Francis. Some points of the book are so gushing with praise of Francis, the writing loses credibility, though not elegance. But the longer you read, the more you become enraptured with Bonaventure into the life of Francis. By the end of Francis biography, you are fully immersed in the teachings and practice of Francis, and thus, you believe the miracles, the stories, and the accounts of his wisdom and greatness. Even in Francis death, he comes to prove Bonaventure’s writings we saw in both The Soul’s Journey into God and The Tree of Life by describing a man who enters into complete union with God, both by his ardent contemplation and fervent practice (especially of poverty). This union becomes not only an example, but almost another Christological event, as Francis “becomes” Christ as the first one to record receiving the sign of the stigmata.

A powerful quote that inspired me in The Tree of Life is:

O hard heart,
insane and impious,
to be pitied as if bereft of true life,
why do you rejoice and laugh
like a madman
in the midst of such misery
while the Wisdom of the Father
weeps over you?
Consider your weeping physician and
make mourning as for an only son,
a bitter lamentation;
let tears stream down
like a torrent
day and night.
Give yourself no rest,
nor let the pupil of your eye be still.[1]

 This particular point was a profound revelation to me. It was the best articulation I found for the difference between Francis and the early ascetics:

When they arrived at the valley of Spoleto full of their holy plans, they began to discuss whether they should live among the people or go off into places of solitude. But Christ's servant Francis did not place his trust in his own efforts or those of his companions; rather he sought to discern God's will in this matter by earnest prayer. Then, enlightened by a revelation from heaven, he realized that he was sent by the Lord to .. win for Christ the souls which the devil was trying to snatch away. Therefore he chose to live for all men rather than for himself alone, drawn by the example of the one who deigned to die for all (2 Cor. 5 :15).[2]

 In this last sentence we see the absolute brilliance of Francis, and the astuteness of Bonaventure for articulating it. His work of poverty, asceticism and self-discipline was not the isolated ascension to God that the desert Fathers espoused through their monastic model. Instead his asceticism was placed inside the community (instead of away from it) because he said “he chose to live for all men rather than for himself alone”.  In my estimation, this is the most brilliant accomplishment of St. Francis, and revealed by Bonaventure.

Product Link : Bonaventure: The Soul's Journey into God, the Tree of Life, the Life of St. Francis (The Classics of Western Spirituality)

Review by Kim Gentes

[1]St. Bonaventure, “Bonaventure: The Soul’s Journey into God; The Tree of Life; The Life of St. Francis”, (Mahwah, NJ:Paulist Press, 1978), Pg 137
[2]Ibid., Pg 208

Francis and Clare: the Complete Works contains the library of writings from Saint Francis of Assisi and his female protege Saint Clare of Assisi.  Francis writings range from his mystical understandings of Christ’s humanity and God’s nature (and their poetic renderings) to his practical Rules, and Testament, which details how life is to be lived by those who followed his way of life in the Order.  Clare’s writing, is more terse and compact, and you can see it has synthesized the teachings of Francis to an even more focused agenda than himself. Clare seems to be a more skilled writer, or at least more poignant.

Both Francis and Clare articulate the need to require others, through their writings, to ascend to Christ through and imitation of his life of poverty and suffering. Francis, even in his poetic writing, seems to have a fascination with praise and singing, even in his death. Clare seems to requite the same kinds of things as less than noble for the serious mind set on Christ. He seems raw and lost in his bodily and spiritual union with God, through his physical suffering coupled with his demanding attention to detail that was still always tempered with a joyous tone towards God’s goodness.  Clare’s words are more requesting and with an air of entreatment that seems appropriate for nobility. This might perhaps have been because much of her writing was, in fact, directed to nobility in her letters to Agnes of Prague.

This quote from Francis absolutely inspires me:

1. You are holy, Lord, the only God, You do Wonders.
2. You are strong, You are great, You are the most high, You are the almighty King. You, Holy Father, the King of heaven and earth.
3. You are Three and One, Lord God of gods;
You are good, all good, the highest good,
Lord, God, living and true.
4. You are love, charity.
You are wisdom; You are humility; You are patience;
You are beauty; You are meekness; You are security;
You are inner peace; You are joy; You are our hope and joy; You are justice; You are moderation, You are all our riches.
[You are enough for us].
5. You are beauty, You are meekness; You are the protector,
You are our guardian and defender;
You are strength; You are refreshment.
6. You are our hope, You are our faith, You are our charity,
You are all our sweetness,
You are our eternal life:
Great and wonderful, Lord.
God almighty, Merciful Savior[1]

Clare, likewise, is just as enthralling where she says:

2. Place your mind before the mirror of eternity!
Place your soul in the brilliance of glory.3f
Place your heart in the figure of the divine substance!4
And transform your whole being into the image of the Godhead Itself
through contemplation!5
So that you too may feel what His friends feel
as they taste the hidden sweetness
which God Himself has reserved
from the beginning
for those who love Him..[2]

 Saint Francis and Clare are a unique expression of early Middle Ages monastic. In a sense Francis carved out the physical nature of becoming like Christ in body, and Clare confirmed his vision in both practice and across genders.  Together they became a template for much of what would follow in mystic thought and practice in the Church for hundreds of years. 

Product Link: Francis and Clare: The Complete Works (The Classics of Western Spirituality)

Review by Kim Gentes

[1]Francis of Assisi & Clare of Assisi, “ Francis and Clare: The Complete Works”, (Mahwah, NJ:Paulist Press, 1982), Pg 100
[2]Ibid., Pg 200