Where Shall Wisdom Be Found?

Anglican Theological Review, Summer 2000 by Evans, Diana

Where Shall Wisdom Be Found? Edited by Stephen C. Barton. Edinburgh: T & T Clark, 1999. xxiv 388 pp. $37.95 (paper).

This book is in two sections, the first dealing with Wisdom in Israel and the Church, the second, Wisdom in Contemporary Philosophy, Theology and Ethics. Section one is thorough, informative and useful-ideal for a difficult essay on Wisdom, a tricky sermon, or as the basis for a sabbatical study. This is solid, quality material presented in short essays by different authors in clear, well-ordered formats. Section two offers practical handholds for those trying to get a grip on the context within which Judeo-Christian Wisdom develops. Stimulating essays deal with a range of topics including Biblical Wisdom, Jesus, Social Sciences, New Spirituality, Ethical Expertise (a splendid history of Ethical attitudes with an eye-opening emphasis on the corporate rather than the individual nature of Wisdom) and Wittgenstein.

There are many worthy reasons to read the book. Two chapters in particular shone out for me. Robert Song's "Wisdom as the End of Morality" is a deliciously clear analysis of the "morality system" which bites the theology/ philosophy bullet from the outset:

It is a striking feature of philosophy-at least in its dominant English-speaking varieties-that, despite the etymology of the word, one would not typically approach a philosopher if one were interested in the pursuit of wisdom. Nor, equally, would one look out a moral philosopher if one were after words of practical advice (p. 295). And yet, surely, the whole point of philosophy is wisdom, the knowledge of how to live!

The second essay that challenged me was Adrian Thatcher's "Premodern Marriage in Postmodern Times." He starts with a reasonable question: "What has marriage to do with wisdom?" (p. 349). He then explores the significance of individuals' marriage within the community: "there is a social, not just a personal, wrongness to adultery. By reducing the amount of faithfulness in human life, it impoverishes human society as a whole" (p. 354). He reminds us of Jeremy Taylor's wonderful concept of marriage as "the queen of friendships," emphasizes that liberation theology for children "requires the egalitarian communal partnership of marriage as necessary for the maximum thriving of children" (p. 359), and ends with a succinct statement:

A difference between Christian and postmodern understandings of marriage lies in the difference between the limited resources available to couples alienated from a hostile world, and the resources of divine grace which renew and enlarge commitment and share the mutual love of partners more widely. In the commonality of the cry for discernment will wisdom be found (p. 361).

Ironically, this is followed by a chapter called Wisdom and Passion, which is the driest in the book!

This collection offers sound exposition, a range of topics constructively explored, and plenty of food for thought. There are chapters that some readers will find more stimulating than others, but it does the collection a grave disservice to end with Wittgenstein's comment: "Wisdom is grey. Life on the other hand and religion are full of colour" (quoted p. 380). Yes, I did find some chapters a little dull, but the composite impression is that wisdom, life and religion are very much hand in hand-and there is a wide spectrum of shades of grey!

DIANA EVANS

Peterborough Diocese United Kingdom