Introducing this symposium, the author recognizes the current and perennial challenges which face teachers of Catholic social thought in the classroom, advocates for the persistant value of reflecting on teaching experiences, and encourages readers to remember their place in a larger educational ecology which extends before and after the semester as well as beyond the classroom.

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Theological difference has been a constant in Christian community life: "the church has never said only one thing about God (or anything else for that matter)" (p. 8). In this book, Davis presents the necessity of developing and sustaining an approach to living with theological difference as a fundamental part of the theological task for all Christians. Davis's approach focuses on developing virtues of spiritual maturity leading to forbearance, defined as "the active commitment to maintain Christian community through disagreement, as an extension of virtue and as a reflection of the unity in Christ that binds the church together" (p. 9). Davis acknowledges that the modern period is not the first time that the church has struggled with forbearance. So while Davis highlights forbearance as a Christian distinctive, he doesn't disguise its status as a minority strand in the history of Christian practice.For Davis, the end of ecclesial unity is not unified public witness (p. 109), but "an active extension of concern for one another" (p. 10). Unity is not ours to create, but to confess. In fact, confession is at the heart of this account of virtues. Davis roots humility in the confession that God is great and we are limited pilgrims (p. 33). Patience and hope are grounded in the confession that God is patient with us and will secure our future (pp. 51-53). The practice of discernment is described as a form of confession that we are "open to God's intentions at any given moment" (p. 75). Such openness reflects the belief that God's activity in history elicits our need to respond. God's responsiveness and the responsiveness of other people requires our empathy and imagination.In a key chapter, Davis argues that Christ intended friendship to be a central obligation for his disciples (pp. 113-119). Fidelity to this bond of mutual care is transformative, because in friendships we learn how to love what is not ourselves. Davis contends that Christian ethicists have let nonpreferential agape love, love for strangers and enemies, displace sharing friendship love with one another. On the contrary, Davis argues this interested mutual concern of friendship is a mark of the church.Despite his claim that "forbearance" represents a distinctive of Christian practice in American culture (p. 17), Davis argues for a deep affinity between virtue in congregations and the virtues of public life. Forbearance can act as a primer for civility. Davis is highly conscious of the effect American political culture "built on bullying and trench-digging" (p. 46) has on ecclesial community. He is hopeful for reversing that flow of influence. If congregations practice forbearance, he thinks, they will be a powerful witness to reconciling love and will model a healthier means of coexistence for society.

throughout make excellent liturgical resources. Full of vivid stories and rich images in the service of thought-provoking ideas, the book will serve parishes seeking study tools for adult formation.

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