INVITATION TO THE CLASSICS:
a guide to the books you've always wanted to read
By Louise Cowan and Os Guinness (editors). Baker Books, Grand Rapids. 384 pages
ISBN 0 8010 1156 6
The main part of this book devotes four illustrated pages each to essays discussing the content and significance of a range of acknowledged literary masterpieces.
The aim is to encourage Christians to engage with the ideas and questions the classics raise, on their own terms, but also in relation to faith. At the end of each essay, there is a short bibliography and a set of discussion questions. There are introductory pieces from the editors outlining the purpose of the book, the importance of the classics, and distinguishing 'the classics' from 'the canon'. Then there are nearly 50 contributors writing the 70 or so essays.
The range of topics is wide, from Homer to contemporary writers. Some of the essays cover a group of writers (Roman and Italian classics, western social and political philosophy, French classics, etc.). It is easy to criticise the work for its selection of books (the only Latin writers before the Renaissance to have their own essays are Virgil, Augustine and Aquinas), its American bias, and the unevenness of style and treatment. On the last point, I will simply note that there are three incisive, crystalline essays from Mark Noll (on Luther, Calvin and Edwards); as against a particularly poor offering on Beowulf, and one not much better on Sir Gawain.
Some American universities now have a policy of demanding that students study the classics before they begin their work in their major subject - medicine or whatever. This book will fit well into that sort of context. It might suit a student or graduate group in some larger British churches. But it is unlikely that its fairly generalised enthusiasm will prompt a return to intelligent reading. Its approach is more to tell us that Shakespeare is 'the greatest' in English, Milton number two, and Chaucer third in the rankings; that Hopkins is 'next to Shakespeare . . . the most widely quoted English poet', and so on. These are snippets of opinion which tie the level of interpretation to a pre-GCSE standard.
Reading is an adventure, and throughout the Christian era there have been those who have acknowledged the risk involved. Paul's famous: 'What harmony is there between Christ and Belial?' (2 Corinthians 6. 14) was adapted by Tertullian, Jerome and Alcuin to question what literature, especially pagan literature, could possibly have to do with the gospel. This is a question that needs to be asked. Part of the answer lies in the simple fact that these same early Christians were among the most prolific and able writers of their time. They read and wrote loving God with their minds. Another part of the answer is, to adapt Anselm, Lectio ut intelligam - I read that I may understand. In reading, I open myself to others; I submit under God to others in an attempt to understand.
This book tries to embrace the positives of reading, tries simply to express the delights of reading great books. It is naive, repetitive and at times self-indulgent. Yet I hope it may succeed in persuading more people to read widely, because too few Christians expose themselves to reading the whole Bible, let alone other literature, and in so doing cut themselves off from a vital mind- and character-nurturing gift of God. Too many Christians are content to worship God with their mouths but not with their minds; too many are so counter-cultural they do not know or understand what they are countering. There is undoubtedly risk in reading and we should not be naive about it. But there is greater risk in not reading.
