{"id":496,"date":"2018-03-11T19:15:59","date_gmt":"2018-03-11T19:15:59","guid":{"rendered":"https:\/\/learn.elca.org\/jle\/?p=496"},"modified":"2020-10-28T20:02:22","modified_gmt":"2020-10-28T20:02:22","slug":"review-barking-to-the-choir-the-power-of-radical-kinship-simon-schuster-2017","status":"publish","type":"post","link":"https:\/\/learn.elca.org\/jle\/review-barking-to-the-choir-the-power-of-radical-kinship-simon-schuster-2017\/","title":{"rendered":"Review: Barking to the Choir: The Power of Radical Kinship (Simon & Schuster, 2017)"},"content":{"rendered":"

[1] Whoever read Greg Boyle\u2019s first book has been waiting for the next. Tattoos on the Heart<\/em> (Simon & Schuster\/Free Press 2010) introduced readers to the ministries of Homeboy Industries in east Los Angeles.<\/p>\n

[2] Fr. Greg Boyle wasn\u2019t always CEO of Homeboy; he started his own ministry as priest of Dolores Mission Parish in Boyle Heights, an area wracked with gunfire and gang wars. Having failed at shuttle diplomacy between rival gangs, Boyle suddenly realized that best way to stop a bullet was a job. The idea of Homeboy was born.<\/p>\n

[3] At the outset, Boyle wasn\u2019t a successful CEO. His first attempt at job-training failed miserably. Homeowners just didn\u2019t want ex-felons fixing their plumbing. But when he stumbled on an abandoned bakery in the \u2018Hood, Boyle put aprons on ex-gang members and taught them how to bake. Pretty soon he added silk-screening and embroidery. In time there was a Homegirl Caf\u00e9, \u201cwhere your coffee is served with attitude.\u201d <\/p>\n

[4] Whatever the trade, tattoo removal has always been part of the ministry. As these \u201chomies\u201d take on new identities, they long to lose the marks of old allegiances. Tattoo removal isn\u2019t easy and it isn\u2019t quick. The procedures are numerous and the pain is real. But then, turning a life around doesn\u2019t happen easily either. Change starts and stops, and all too often new lives get cut short by old grudges. To those who have survived their pasts, Homeboy Industries issues an invitation to turn their lives around, literally, metanoia<\/em>. Greg stands in awe of people who put aside the wages of gang warfare to learn the gentler arts of parenting and partnering, of showing up for themselves and for each other. <\/p>\n

[5] Finally, Boyle wasn\u2019t always an author. His first book rose out of the need to \u201cfind a home for these stories\u201d and etch their common themes on the hearts of his readers. It worked. I found myself marked by these stories \u2013 and eager for more. Boyle\u2019s second book, Barking at the Choir<\/em>, builds out the theme of kinship. Here Boyle reflects on his own formation as a \u201cson of Ignatius,\u201d which means \u201cthat all the stories of my life get filtered through this Jesuit lens\u201d (5).<\/p>\n

[6] I want to look more closely through that Jesuit lens, because Boyle\u2019s distinctively Ignatian angle-of-vision both complements and corrects my own. As a Lutheran theologian, I find enormous resonance with Ignatian spirituality. Were Martin Luther (1483-1546) and Ignatius Loyola (1491-1556) separated at birth? <\/p>\n

[7] Luther went on to become the university professor who led a reform movement; Ignatius began life as a courtier until injury shattered his legs and ruined his prospects at court. A long recovery became a spiritual transformation, and in his mid-thirties he began the studies Luther had begun as a teenager. Luther\u2019s theological and philosophical rigor is well-matched by Ignatius\u2019 spiritual and psychological acuity. These two approaches need each other.<\/p>\n

[8] Both Lutheran and Ignatian approaches to creation find the world \u201ccharg\u2019d with the grandeur of God,\u201d to borrow from Jesuit Gerard Manley Hopkins. With academic precision, Luther argues that the finite is wide open to divine mystery (finitum capax infiniti<\/em>). Ignatius expresses the same conviction\u2014but in more earthy terms. His challenge to \u201cfind God in all things\u201d is the cantus firmus<\/em> of this book, and the stories return again and again to this theme. Boyle refuses to correct a homie who mistakes the biblical \u201clo and behold\u201d for \u201choly befold,\u201d because the malapropism reminds him that God steadfastly refuses to be confined. Ignatius himself discouraged Jesuits from meditating on lofty abstractions, instructing them instead to consider the world. When a drunk disrupts a rare moment of relaxation in Boyle\u2019s Jesuit community by banging on the front door, the Jesuit who finally responds returns to inform the rest of the community that it was just Jesus, \u201cin his least recognizable form,\u201d (77). The spiritual discipline that finds God in all things sustains Boyle in his ministry. There\u2019s a difference between seeing Christ in the face of the neighbor and discovering Jesus \u201cin his least recognizable form.\u201d As a Lutheran theologian, I take note.<\/p>\n

[9] Let\u2019s stay with Jesus for a moment.<\/p>\n

[10] Both Lutheran and Ignatian approaches to God focus on the second person of the Trinity. Luther\u2019s theology is robustly Christocentric, finding in Christ the Word made flesh. In the incarnation, Christ exchanges his righteousness for human sin, rendering any effort to achieve salvation fruitless and, worse, faithless. Luther redirects all that effort toward works of loving service to the \u201cneighbor,\u201d his chief designation of the other. The only appropriate response to this miracle of salvation is faith, that is, believing the inconceivable to be true. <\/p>\n

[11] In contrast, Jesuit spirituality is thoroughly \u201cJesu-centric.\u201d Ignatius\u2019 Spiritual Exercises<\/em> take retreatants through the life of Jesus, which they enter through imagination, not some leap of faith. The Exercises bring Jesus up close and personal, and he morphs from Savior into brother, more pointedly, a brother who\u2019s got your back. The most appropriate response to such intimacy is love.<\/p>\n

[12] If Jesus is your brother as well as my brother, that makes us siblings. Brothers and sisters share the love they\u2019ve received with others, making them all members of the same family or \u201ckin,\u201d Boyle\u2019s chief designation of the other. This makes for a big, rowdy family, and Boyle references Dorothy Day, founder of the Catholic Worker Movement: \u201cWe have all known the long loneliness and we have learned that the only solution is love and that love comes with community.\u201d<\/p>\n

[13] Listen to the words of a homie, who discovered her true worth even as she headed into custody: \u201cI did what they said I did, but I\u2019m not who they say I am.\u201d A thoroughly Jesu-centric spirituality stokes the central metaphor for Boyle\u2019s ministry: kinship. One relates differently to a brother or sister than to a neighbor. As a Lutheran theologian, I take note.<\/p>\n

[14] A final, brief look through a Jesuit lens: Both Lutheran theology and Ignatian spirituality approach discipleship as a calling or vocation. For Lutherans disciples are called to a place, where they faithfully do the works of their calling, serving the neighbor in their various roles. Because neighbors share the space of the neighborhood, a place-based notion of calling fits. <\/p>\n

[15] But Ignatian spirituality calls disciples to a path, not a particular neighborhood, and they are always in the process of discerning the way forward. Ignatius himself signed his letters \u201cIgnazio, peregrino<\/em>,\u201d Ignatius, the pilgrim. Finding the path requires ongoing discernment, and discernment demands sturdy accompaniment and steady listening. Boyle remembers Cesar Chavez\u2019s laser-like attention: \u201cNothing and no one else existed in that moment but you and whatever you were going on about. I wish I could pull that off\u201d (171). But Boyle does pull it off. These stories are a way of sharing with others his own laser-like attention and abiding love for and with the homies. We\u2019re all richer for being invited to join the family.<\/p>\n

[16] Finding God in all things, a Jesu-centric spirituality, and vocation as path: these are fresh dimensions to a mystery that draws us all forward. As a Lutheran theologian, I take note. And I highly recommend to all you theologians and ethicists out there Greg Boyle\u2019s new book.<\/p>\n","protected":false},"excerpt":{"rendered":"

Whoever read Greg Boyle\u2019s first book has been waiting for the next. Tattoos on the Heart (Simon & Schuster\/Free Press 2010) introduced readers to the ministries of Homeboy Industries in east Los Angeles. Fr. Greg Boyle wasn\u2019t always CEO of Homeboy; he started his own ministry as priest of Dolores Mission Parish in Boyle Heights, an area wracked with gunfire and gang wars. Having failed at shuttle diplomacy between rival gangs, Boyle suddenly realized that best way to stop a bullet was a job. The idea of Homeboy was born.<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[15],"tags":[],"class_list":["post-496","post","type-post","status-publish","format-standard","hentry","category-book-review"],"acf":[],"yoast_head":"\nReview: Barking to the Choir: The Power of Radical Kinship (Simon & Schuster, 2017) - Journal of Lutheran Ethics<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/learn.elca.org\/jle\/review-barking-to-the-choir-the-power-of-radical-kinship-simon-schuster-2017\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Review: Barking to the Choir: The Power of Radical Kinship (Simon & Schuster, 2017) - Journal of Lutheran Ethics\" \/>\n<meta property=\"og:description\" content=\"Whoever read Greg Boyle\u2019s first book has been waiting for the next. 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