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This paper explores the possibilities and challenges inherent in employing community service‐learning as a pedagogy for engaging undergraduates in theology and religious studies courses that contribute to racial reconciliation. The paper summarizes research from the scholarship of teaching and learning on best practices for structuring service‐learning projects and processes that hold the possibility of students' genuine engagement with issues of race and the wisdom of the Catholic tradition.

This volume, a call to intellectual, theological, and moral accountability, deserves to be required reading for Christian theological ethicists. The ten essays that comprise the volume-which were first presented at a  symposium on anti-blackness and Christian ethics-form a coherent whole organized in three thematic parts. One of the many strengths of the volume is that its contributors represent a variety of interpretations of Christianity, thus demonstrating the pervasiveness of anti-blackness as well as distinctive resources to construct a more adequate Christian theological ethics. The essays effectively use the social sciences and other disciplines to analyze contemporary and historical manifestations of anti-blackness (such as policing, the school-to-prison pipeline, and the backlash against the Black Lives Matter movement) in light of Christian theological ethics. The authors not only scrutinize the systemic anti-black distortions in the discipline, Christianity, and society but also creatively reconstruct Christian doctrines such as anthropology, soteriology, incarnation, eschatology, and others to develop the implications of the affirmation that black lives matter. Chapters in the first thematic section, on theorizing anti-blackness, by Kelly Brown Douglas, Katie Walker Grimes, and M. Shawn Copeland lay crucial groundwork by carefully assessing the social implications of terms such as "anti-black supremacy," "white privilege," and others, as well as the consequences of sacralizing whiteness in society and Christianity. Undergraduates will particularly benefit from these essays, as the analyses provide accessible examples of how theoretical categories relate to individual, church, and societal practices. Santiago Slabodsky shows how anti-black supremacy is connected to coloniality and the history of racialization, and denounces the privileged role religion appropriates in limiting the boundaries of who counts as human. The second thematic section, on black bodies and selves, features Andrew Prevot's essay on the ethics of authenticity, which is most effective when it creatively retrieves the narrative of Sojourner Truth as a resource for black selfhood. Elias Ortego-Aponte applies Niebuhr's ethics of responsibility to the spectacle of neo-lynchings of black bodies via social media. Ashon T. Crawley draws upon the movement of the character Helga Crane in Nella Larson's Quicksand, as well as the sounds of what he terms Blackpentecostal worship, to suggest an anethical approach to resisting anti-blackness.

neo-Aristotelian a priori and syllogistic logic, metaphysics of substance, and causation theory-philosophical commitments few contemporary theologians ascribe. In keeping with that shortcoming, and like Baroque theology itself, the method here is analytical, abstract, formalistic, defensively apologetic, along with being neglectful of biblical traditions, historical analysis, and inculturated realities. And perhaps most importantly, Fields' methodology is disconnected from real life pastoral concerns and ecclesial issues, considerations theologies of today must take into account. Such critiques remind me of what the French Dominicans at La Saulchior (Chenu, Congar, and Féret) found problematic in the prevailing Catholic theology of their day, which they labeled "Baroque." Finally, like Baroque art, the writing here, while intended to transport readers into heavenly realms of theological thought, feels overly intricate, convoluted, and ornate; there is simply too much going on in the prose that overwhelms the reader. That, combined with an excess of subordinate clauses and the absence of flow between paragraphs, makes reading this text an arduous process. Yet, at the same time, the agenda of each chapter is clear, and the text is well indexed. One would be hard pressed to put the text on a graduate, much less undergraduate, syllabus. Theological libraries should acquire a copy, while only interested academics and specialists in the field of theological anthropology may want to consider adding it to their personal collections.

This study attends closely to the faith and experiences of black Catholics. Two major themes emerged from semi-structured interviews with fifteen black Catholics in a midwestern u.s. city: First, participants experience the Catholic church simultaneously as both a loving home and a significant source of suffering because of racism. Second, participants engage in forgiveness of racism, which involves working for racial transformation of church and society. The analysis suggests a need for corporate conversion in that racism remains a major and pernicious barrier to the u.s. Catholic church’s ability to serve as a sacrament of God’s love.