Book Reviews – July 2019

A Concise Guide to Catholic Social Teaching
By Kevin E. McKenna. Reviewed by Christopher Siuzdak. (skip to review)

The Abolition of Women: How Radical Feminism Is Betraying Women
By Fiorella Nash. Reviewed by Marcus Benedict Peter. (skip to review)

Ten Battles Every Catholic Should Know
By Michael D. Greaney. Reviewed by Matthew Rose. (skip to review)

Guarding the Flame: A Conversation with Cardinal Péter Erdő
By Robert Moynihan and Viktoria Somogyi. Reviewed by Christopher Siuzdak.
(skip to review)

A Concise Guide to Catholic Social Teaching
– Kevin E. McKenna

McKenna, Kevin E. A Concise Guide to Catholic Social Teaching. 3rd ed. Notre Dame, IN: Ave Maria Press, 2019. 173 pages.
Reviewed by Christopher Siuzdak.

This work is to the vast corpus of Catholic social teaching as CliffsNotes or SparkNotes is to many canonical works of literature. The author summarizes encyclicals from Pope Leo XIII’s Rerum Novarum of 1891 to Pope Francis’s Amoris Laetitia of 2016, and pastoral letters of the American episcopate from Brothers and Sisters to Us: A Pastoral Letter on Racism of 1979 to For I Was Hungry and You Gave Me Food: Catholic Reflections on Food, Farmers, and Farmworkers of 2003. The author expertly recapitulates the central insights of these teaching documents and organizes them thematically. A Concise Guide to Catholic Social Teaching makes accessible to beginners (and beyond) time-tested wisdom derived from divine revelation and natural reflection upon lived experience. This work forms consciences and equips individuals to observe, judge, and act justly and rightly.

The first chapter, entitled “Life and Dignity of the Human Person,” treats racism, prejudice, capital punishment, embryo experimentation, abortion, euthanasia, and suicide. The author crisply and poignantly conveys important insights. He writes, for example, “The height of arbitrariness and injustice is reached when certain people, such as physicians or legislators, arrogate to themselves the power to decide who ought to live and who ought to die” (16).

The second chapter, entitled “Call to Family, Community, and Participation,” covers the role of the family in human ecology and its development. The third chapter on rights and responsibilities discusses social sin, economic policy issues, and responsible investment.

The fourth chapter, entitled “Option for the Poor and Vulnerable,” discusses inequality, unemployment, the intervention of public authorities in economic life, concern for the working class, readjustment of the relationship between workers and management, concern for agricultural enterprise, cooperation and mutual assistance among nations, the role of religion in technological and economic development, the idolatry of money, and so forth. The reader learns, for example, that “progress in economic and technological development is never sufficient in itself” (65). Indeed, “Emerging from economic backwardness does not resolve the complex issue of human advancement” (65).

The fifth chapter, entitled “The Dignity and Rights of Workers,” treats such topics as the rights and duties of workers, the duties of employers, the priority of labor over capital, protection of rights by the state, subsidiarity, the error of socialism, the danger of consumerism, and more. The reader is reminded, for example, that “work is for the person and not the person for work” (80).

The sixth chapter, on solidarity, discusses relations between individuals and public authorities, relations between states, peace and peacemaking, defense against aggression, just-war theory, conscientious objection, and charitable activity.

The seventh chapter, entitled “Care for God’s Creation,” covers global climate change and environmental ethics. It conveys, for example, the important lesson that “affluent nations, including our own, must acknowledge the impact of voracious consumerism instead of simply calling for population and emissions controls for people in poorer countries” (126).

The appendices include a homily and catechetical message guide that links the liturgical calendar and cycle of readings to the various themes of Catholic social teaching presented in this book. It also includes a sample “Reconciliation Service for Justice and Peace,” brief biographies of pivotal popes who helped to develop Catholic social doctrine, a chart of historical milestones, a glossary, and suggestions for further reading.

Catholic social teaching is a living treasury of wisdom. In late 2018, the United States Conference of Catholic Bishops published a pastoral letter against racism (Open Wide Our Hearts: The Enduring Call to Love), which did not make it into this edition.

The Reverend Kevin E. McKenna, Rector of the Cathedral of the Sacred Heart in Rochester and past president of the Canon Law Society of America, has done a great service by distilling the vast corpus of Catholic social teaching into a handy reference tool and study guide. This book, now in its third iteration, is well-suited as a textbook at the secondary-school or undergraduate levels. It includes questions for reflection or dialogue at the end of each chapter. It is equally valuable for catechumens, candidates in the Rite of Christian Initiation of Adults, adult faith formation, parish groups or committees, and individuals interested in deepening their understanding of how Catholicism scrutinizes the signs of the times and infuses the Gospel into daily living. A Concise Guide to Catholic Social Teaching is a wonderful springboard for deep thought and religiopolitical engagement.

Christopher Siuzdak is a canonist in the Tribunal of the Diocese of Portland.

The Abolition of Women – Fiorella Nash

Nash, Fiorella. The Abolition of Women: How Radical Feminism Is Betraying Women. San Francisco: Ignatius Press, 2018. 234 pages.
Review by Marcus Benedict Peter.

This book is sobering, and jarringly so. Fiorella Nash writes with the candor and probity of a woman who has had her fill with drivel. Contrary to its counterpart, Lewis’s Abolition of Man, Nash’s work lowers itself from the realm of the highly speculative into the tangibly pragmatic. Its scope pertains to all the issues surrounding the life of women in late modernity, with special emphasis on the debate on life. In this book, The Abolition of Women: How Radical Feminism Is Betraying Women, Ms. Nash seeks to awaken society, if not the world, to a fundamental reality: “If a dissident movement becomes part of a corrupt establishment, assuming the same tyrannical behavior it was founded to fight, then other dissidents must inevitably rise to challenge the new orthodoxy” (13).

For the vast majority of individuals on both sides of the life-in-the-womb debate, the very notion of a feminist being both Catholic and Pro-Life would be suggestive of oxymoronic ludicrousness. Unfortunately, this is due to the fact that the massacre of life in the womb has been inalienably appended to the cause for due respect owed to the fairer sex. In some sense, I feel ill-equipped to comment further on the debate as a whole. This review is not a dispensation of wisdom in sound opinion, it is merely an attempt at objective presentation of a book that both intimidates and awakens. Moving forward from that statement is this reality: The author of the book identifies as a Pro-Life feminist. Her indefatigable research expertise applied to the matter is evident from the first few page-turns of the book. Ultimately, the book is for all, regardless of creed or gender, a hard, raw, presentation of truth qua truth.

That said, Ms. Nash is absolutely unabashed in calling the loudest voices in the debate to account for their lack of right reason and purposeful apathy for the severe detriments that abortion as a practice brings to individuals, whole societies, and the world. She goes on to confront the entire abortion industry in its actual disrespect for women, despite its guise of being the opposite. She argues that a big part of the continual, widespread sale of abortions is contingent upon the ignorance of the women preyed upon. To educate them of the reality of their choice would be to dismantle the structure of euphemisms behind which women and abortionists so comfortably hide behind. “If abortion promoters regard women as too infantile to be given the uncensored truth, it is difficult to see on what basis they can speak of giving women an informed choice, and a choice that is not informed is not a choice at all” (47). Ms. Nash is undaunted in the face of the common backlash one faces from the abortion industry. She calls it out for its own brazenness in lying to women so that their murderous multi-billion dollar industry is saved from crumbling. The industry treats women with kid gloves. “There is an element of ‘don’t worry your pretty little heads with this, my dears’ or Macbeth’s ominous warning to his wife, ‘be innocent of the knowledge, dearest chuck’” (47). What inescapably ensues is an intellectual and emotional stuntedness in women who fall prey to the stereotype of being fragile and in need of shielding from the truth.

Ms. Nash does her best to examine both sides of the argument, albeit making it clear within the realm of reason that she is decidedly for life. Some of the challenges she presents for the Pro-Life movement include the need for comprehensive, far-reaching efforts in ceasing global exploitation of women owing to the debauchery of a hyper-sexualized world, of which the media plays no small part. The book is not exclusively a polemic against abortion and its industry; it attempts to be extensive in tackling issues pertaining to maternal and infant mortality, decidedly calling for the need to explore all areas of the well being of human life, should one desire to call oneself Pro-Life.

The book ends on somewhat of a speculative cliffhanger, treating most areas of female bioethics in order, ending on a discussion of pregnancy. The remaining appendices further elucidate research that corroborates previously made arguments. One almost hopes Ms. Nash had brought the book to a speculative height, giving the intellect the notion of an impending, inevitable hope in Christ, Who is the recourse of all the faithful. However, that is not the thrust of her book. This book is a commonsensical wake-up call. A rallying cry for Catholics, both men and women, to be themselves emboldened, armed with the certitude that well-researched data and solid formation in the Faith can bring. This book is sobering because it challenges the apathy of man. It takes the reader by the shoulders, shows the truth, and leaves them with an ultimatum: “be a part of the change or be complicit to the problem; whatever your stance, you can no longer stand by the sidelines in silence.” Herein lies its inherent wisdom, and we would do much to heed its words should we desire a better future for our children and the world.

Marcus Benedict Peter teaches fundamental theology and Sacred Scripture at Marin Catholic College Preparatory High School.

Ten Battles Every Catholic Should Know
– Michael D. Greaney

Greaney, Michael D. Ten Battles Every Catholic Should Know. Charlotte: TAN Books, 2018. 266 pages.
Reviewed by Matthew Rose.

The importance of objective truth in historical studies cannot be over-emphasized. Truth forms the foundation of historiography, Catholic or otherwise, as historians like Warren H. Carroll explicate. For reliable history cannot be written if biases or falsehoods distort the reporting. As Carroll famously noted, “The historian is the guardian of memory.” That includes memories of failures as well as triumphs. Otherwise there can be no learning, no growth in wisdom.

Utilizing this fundamental viewpoint, Michael D. Greaney has written a new book, Ten Battles Every Catholic Should Know. The subject of Greaney’s work is the climactic battles between the forces of medieval Christendom and those of the Turks, both Seljuk and Ottoman. The book traces key battles in this war for civilization, from the Turkish victory at the battle of Manzikert, which eventually triggered the First Crusade in 1096, to the defeat of Ottoman forces at the Battle of Lepanto.

The temptation of such a project, written by a contemporary Catholic historian, might be to use the book as a corrective to modern anti-Catholic visions of history. Reacting to portrayals of European Christians as corrupt imperialists, some Catholic historians might be tempted to avoid stories of medieval Catholics committing horrific acts, in order to put the best face on medieval Catholicism. This can be the temptation when writing works of historical apologetics, especially if the goal is to win the argument rather than examine historical truths.

For the most part, fortunately, Greaney avoids falling into this trap. What is striking about this volume, and what makes it a welcome addition to any reader serious about studying medieval history, is how often the Turks, not the Christians, come off as the better representatives of humanity. Take, for example, the battle of Manzikert (the details of which, as with the other battles featured, are laid out in dramatic fashion in the book). Despite having crushed the Byzantine forces in the battle, and having every right under medieval rules of warfare to completely despoil the losing army, the Seljuk commander not only lets the Byzantines go, but he escorts them back to Constantinople before moving on to other conquests. The traditional bad guys in the story of Christendom become, in a way, the moral heroes.

Likewise we learn about morally disturbing Christians like Vlad III of Romania, the loose historical basis for Count Dracula. Vlad learned, Greaney frequently reminds the reader, how to treat his enemies from the Ottoman Turks, as he was raised as a hostage in the Ottoman Empire. The atrocities Vlad committed, the book attests, were no different than those that the Muslims would do, as “Vlad knew what [the Turks] feared most” (29). That said, they were still horrific.

It is in the discussion of figures like Vlad that the most serious flaw appears. The author seeks to present a factual rendering of historical figures, yet the book presents Vlad as a hero. While he did save the people of his nation, to dismiss the dark deeds of Vlad’s victory does a disservice to the historical record.

The other critiques are more preferential. The first is a lack of an index. While the book is not too long, and is divided by battle, important figures cross between battles and chapters. A subject index might aid students of history in seeing the influences of key individuals in multiple arenas of war.

The other critique stems from the popular approach of the book. This book is no historical monograph. While there is, in the background, the thesis that these battles are very important (hence the book’s title), the book assumes that the reader is not a trained historian. Thus there was a conscious decision to avoid using footnotes or endnotes. For the most part, this helps the book remain readable and accessible, flowing more like a novel than a work of history. One sees this sense of teaching the average reader in the “Historical Note” sections at the end of each chapter, which provide a little more information about the people and cultures involved in the battles.

There are moments, however, when a typical scholarly presentation would be more helpful. For example, Greaney’s purpose in writing the book is to present correctly the historical record concerning controversial events in the conflict between Turks and European Christians. As such, he would be better served if he presented the direct sources for his historical claims, rather than simply including his bibliography at the end of the book. Even occasional parenthetical references would help the reader see from which sources Greaney drew his information.

Historiographic comparisons are another area where notation would improve this book. Greaney uses phrases such as “according to some sources” (185) throughout the text. He laments the “great deal of confusion” caused by the “available reports in English that are as sketchy as they are contradictory” (245). In such cases, Greaney does not always provide the names of the historians nor the works which contain their opinions in the text themselves (a notable exception is his in-text reference to Jack Beeching’s The Galleys at Lepanto on page 209). If it is important enough to note that historians are divided on a particular topic, the least an author can do is give the historians credit for their ideas.

Such critiques are relatively minor in light of the contribution of this work. Here is a work accessible yet well researched, detailed and yet captivating. It is not merely a book for students of history but for anyone seeking to read of the dramatic events which transformed the West. As the introduction to the book notes, we are in a time of historical ignorance, a time when many see the study of even our own nation’s history as a waste and unproductive. Ten Battles Every Catholic Should Know reminds us that events of the past do, indeed, have much to teach us, and that our future will shine or dim depending on how we apply those lessons.

Matthew Rose is a theology instructor at Bishop O’Connell High School in Arlington, VA.

Guarding the Flame – Robert Moynihan and
Viktoria Somogyi

Moynihan, Robert and Viktoria Somogyi. Guarding the Flame: A Conversation with Cardinal Péter Erdő. Charlotte, NC: TAN Books, 2019. 301 pages.
Reviewed by Christopher Siuzdak.

In this book-length interview, originally published in Italian by the Libreria Editrice Vaticana and now available in the English language, the Cardinal-Archbishop of Esztergom-Budapest (Hungary) shares vivid memories of his generation’s upbringing in Communist times and communicates his vision for kindling the flame of faith in so-called post-Christian societies. Although the Church faces a multiplicity of challenges, Cardinal Erdő reminds people that the Gospel is potent and transformative.

The first part, entitled “Out of the Crucible: The Life and Vocation of a Man of Faith,” explores Cardinal Erdő’s upbringing as the eldest of six siblings, his vocational discernment, his educational journey, and his experiences in sacerdotal ministry. Cardinal Erdő’s childhood memories include Communist authorities arresting priests, and Soviet tanks ravaging his family’s home and its library. Religious participation was discrediting and prevented his father from working in the legal profession, despite his legal education and acumen. Later, Péter Erdő’s ordination resulted in his father’s demotion from section chief. His mother, a teacher, likewise faced exclusion under the Communist regime due to her Catholicity not aligning with the prevailing ideology. Despite the repression of religion by the totalitarian regime, Cardinal Erdő recalls that “the faith was woven into the fabric of our life” (3). Even when fulfilling a year of compulsory military service, he continued to pray often. “The Kalashnikov had ten holes, and over these ten holes in the side of the Kalashnikov, I could quietly pray the rosary,” he recounts. Carrying a rosary was forbidden and it carried risks, so the young Erdő utilized his fingers and turned his rifle into an instrument of prayer and peace. Erdő remained firm in the Faith without being rigid or fastidious. He continued to treasure and cultivate the Faith because it had great explanatory power. He found that faith helped to make sense of reality, imbued everything with meaning, and “explained to me my place in the world” (19). Erdő responded to the call to become a priest because “helping people in the most important thing, in the matter of salvation, seemed, and still seems to me, something so important as to deserve dedicating one’s life to it” (29).

The second part, entitled “Reflections on the Faith: From the Message of Christ to the Life of the Church,” explores the practicalities of making requisite space for divine grace. Regarding ecumenical and interfaith dialogue, he notes the challenge that “some in these communities are beginning to move very quickly away from their own traditions and it is not technically possible to run after them” (87). “This trend, where it is very strong,” he adds, “does not facilitate dialogue” (87). Elsewhere, he notes the convergence and similarities between Catholicism and Judaism. He observes: “Historically, culturally, our [Catholic] legal-canonical practice is similar to the practice of the halachic tribunals of Judaism” (199). Regarding the Sacrament of the Anointing of the Sick, Cardinal Erdő cautions against certain trivializations and abuses. Reiterating the tradition of the Church, he states: “It is a sacrament that can be administered only by priests. You cannot simulate this sacrament; that is, use another oil, say other words, do something similar if a monk has come, or a nun, or a layperson, to visit a sick person, no. This would be falsehood; the Church rejects the simulation of the sacrament” (126–27). “This is not just a sacrament of the old,” he adds, “it is not a sacrament for all those who are above sixty years old” (128). Indiscriminate administration of sacramental anointing must yield to an orthodox conceptualization and orthopraxis.

In a brief chapter addressing the nexus between law and Christian life, Cardinal Erdő, an accomplished historian of law, a noted canonist, and a translator of the 1983 Code of Canon Law into Hungarian, states that “the law must respond to reality because it is created to influence reality. The social reality, of course” (140). Ostensibly commenting upon canon 1341 of the Code of Canon Law, Cardinal Erdő observes that the reticence among some ordinaries to undertake a penal process by favoring other pastoral solutions in cases of misconduct introduces an element of uncertainty and can render certain remedies scandalously ineffective. He, therefore, advocates a simplification of the formalities of penal procedure in order to allow for its use even in places where there is a paucity of institutional agents and resources (143). He advocates a review and revision of the penal section of the Code of Canon Law so that the public interest is better protected.

In the third part, entitled “The Crisis of Modernity: How the Christian Faith Responds to the Challenges of Modern Communism and Secular Humanism,” the interviewer and the interviewee discuss the challenges and opportunities facing various geographical and cultural regions of the world. Cardinal Erdő observes that audiovisuality is prized in the present culture and “symbolic expression seems to be gaining space” (159). He, consequently, reflects that the celebration of the sacraments must “be charged with expressive power” (160). Cardinal Erdő sees signs of renewal and vitality in young people’s love of pilgrimages, such as World Youth Day (137).

The appendix containing the text of Cardinal Erdő’s lecture on “The Role of Religion and the Churches in a Secular State,” delivered on January 29, 2018, as part of the distinguished Bampton Lecture Series at Columbia University, serves as a capstone to the main text. It touches upon such questions as: “What is the basis of the law?” and “How is religion a factor of value?”

In sum, this wide-ranging dialogue with Cardinal Péter Erdő surveys the state of the Catholic Church around the globe and, more importantly, teaches the valuable lesson that present-day circumstances must be interpreted with the context of history and analyzed in light of human destiny. The interviewer, unfortunately, omits asking Cardinal Erdő about his tenure as Rector of Pázmány Péter Catholic University (Hungary) and the unique role that Catholic institutions of education play in the pursuit of truth, goodness, and beauty. Cardinal Erdő’s role as Relator General of the 2014 and 2015 Synods of Bishops is, likewise, unaddressed. Despite these omissions, this book provides a valuable glimpse into the fascinating life, prodigious mind, and zealous pastoral solicitude of Cardinal Erdő.

Christopher Siuzdak is a canonist in the Tribunal of the Diocese of Portland.