551[1]
114 Recent Books (xii–xiii) Presence and communication are essential to Christianity; if those human realities change, then Christianity must change as well. After introducing the general problem, Spadaro offers chapters on the theology of grace, on ‘the mystical and connective body’, on ethics and on liturgy, concluding with some reflections in the spirit of Teilhard de Chardin. Spadaro’s book highlights, in quite disconcerting fashion, the close connections between the gospel’s promise of universal communion and changing technologies of communication. A clear example, now historical, that he gives is Marshall McLuhan’s account of how the invention of the microphone drastically simplified the experience of liturgy. Previously, the priest’s voice was one element among many in ‘a context made up of sounds, colours, scents, orientation, objects and movements’, only discernible by those who were near; the microphone creates ‘a direct relationship between the celebrating the individual, between the centre and a point in the congregation’, diminishing the importance of space, and creating ‘a sound bubble’ that overpowers the other senses (p.72). The official theology was unchanged, but the lived reality became radically different. More contemporary examples, from technologies still in development, are properly tentative, but no less provocative. The Christian concept of being saved is often linked with the idea of sin being effaced. How is this to sound in a world where no information, once it has been posted, can ever be definitively and securely removed from the web? ‘Save’, moreover, is not the only example; ‘sharing’, ‘community’ and ‘conversion’ are also concepts with a rich theological heritage that are now being unpredictably modified as a result of new usages in a digital context. It has to be said that Spadaro’s book does not effectively address the questions he evokes so provocatively. Such answers as he gives are defensively conventional. Can we participate in a liturgy transmitted to us? No, says a document from the US bishops’ conference: to celebrate sacraments requires ‘physical’ and ‘geographical’ presence, contact with the reality rather than ‘an image or an idea’ of Christ’s saving presence (p.79). Spadaro is content simply to mention that ‘many affective relationships, even the most ordinary ones, are mediated by machines’ (p.80), leaving unresolved, and even unspoken, the implication that the conventional episcopal position just ignores the new question about what, in a digital world, can count as real and personal participation. Such indirectness can only be frustrating to the Anglo-Saxon mind, but, particularly in a theological context, it has its place. Faithful Christian theology cannot but be conservative in the root sense, even when we are
Recent Books 115 often in a situation where we can only preserve the tradition by changing it. To ask the hot questions too directly merely cuts a brutta figura. Spadaro’s allusions, by contrast, open them up through a kind of moodmusic that might presage some future change or development. Spadaro’s Italian academic style, rich in abstractions, well suits this human reality. Unfortunately, a translator into English has an impossible task in reproducing such thought forms for a different intellectual culture. Maria Way’s option in handling Spadaro’s prose remains close to the original style, with results that are often obscure. A bolder approach, and also some competent editing, might have yielded something more intelligible. Carolyn Reinhart’s A Fruit-Bearing Spirituality resembles Spadaro’s work in its conviction that new cultural developments necessitate drastic reform in Christianity’s self-understanding. The book comes across as a passionate plea for a spiritual understanding rooted in human embodiment, in ecological thinking, in quantum physics and in the overcoming of patterns of mutual oppression. The narrowness of denominational Christianity is to be overcome by a shared praxis, with inclusivity a watchword. Readers of Reinhart’s book trained in conventional theology and in churchy ways of doing things will probably find it exasperating in its frequent oversimplifications of the tradition, and its uncritical use of buzz words. But that is probably an unworthy response. The fact that there are intelligent and committed people who write in this way, and that they can find publishers who think the book will sell, says something important about how conventional Christianity is failing to communicate to at least some people of palpable good will. Though neither of these books is a wholly satisfactory piece of work, both raise questions worth pondering. Philip Endean SJ Oxford Textbook of Spirituality in Healthcare, edited by Mark Cobb, Christina M. Puchalski and Bruce Rumbold (Oxford: OUP, 2012). 97 8 0199 5713 90, pp.512, £125.00. This astonishing book provides a comprehensive introduction to so many issues concerning spirituality and healthcare that any attempt at listing them all would be counterproductive. Basic concepts of health and of spirituality, the relationships between spirituality and religion, the ways in which different religious and non-religious traditions respond to those needing healthcare: this list does not begin to span the range of topics dealt with in the seven sections of the book.
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Recent Books 115<br />
often in a situation where we can only preserve the tradition by changing<br />
it. To ask the hot questions too directly merely cuts a brutta figura.<br />
Spadaro’s allusions, by contrast, open them up through a kind of moodmusic<br />
that might presage some future change or development.<br />
Spadaro’s Italian academic style, rich in abstractions, well suits this<br />
human reality. Unfortunately, a translator into English has an impossible<br />
task in reproducing such thought forms for a different intellectual culture.<br />
Maria Way’s option in handling Spadaro’s prose remains close to the<br />
original style, with results that are often obscure. A bolder approach, and<br />
also some competent editing, might have yielded something more intelligible.<br />
Carolyn Reinhart’s A Fruit-Bearing Spirituality resembles Spadaro’s work<br />
in its conviction that new cultural developments necessitate drastic reform<br />
in Christianity’s self-understanding. The book comes across as a passionate<br />
plea for a spiritual understanding rooted in human embodiment, in<br />
ecological thinking, in quantum physics and in the overcoming of patterns<br />
of mutual oppression. The narrowness of denominational Christianity is to<br />
be overcome by a shared praxis, with inclusivity a watchword.<br />
Readers of Reinhart’s book trained in conventional theology and in<br />
churchy ways of doing things will probably find it exasperating in its<br />
frequent oversimplifications of the tradition, and its uncritical use of buzz<br />
words. But that is probably an unworthy response. The fact that there are<br />
intelligent and committed people who write in this way, and that they can<br />
find publishers who think the book will sell, says something important<br />
about how conventional Christianity is failing to communicate to at least<br />
some people of palpable good will. Though neither of these books is a<br />
wholly satisfactory piece of work, both raise questions worth pondering.<br />
Philip Endean SJ<br />
Oxford Textbook of Spirituality in Healthcare, edited by Mark Cobb,<br />
Christina M. Puchalski and Bruce Rumbold (Oxford: OUP, 2012).<br />
97 8 0199 5713 90, pp.512, £125.00.<br />
This astonishing book provides a comprehensive introduction to so many<br />
issues concerning spirituality and healthcare that any attempt at listing<br />
them all would be counterproductive. Basic concepts of health and of<br />
spirituality, the relationships between spirituality and religion, the ways in<br />
which different religious and non-religious traditions respond to those<br />
needing healthcare: this list does not begin to span the range of topics<br />
dealt with in the seven sections of the book.