Wondrously Wounded is a marvellous book. Our first clue that this is no ordinary book is Brian Brock’s expression of its aim: ‘to give [readers] a sense of the wondrous beauty of [his son] Adam’s life’ (p. xii). This involves telling the story of his own conversion, but weaving personal experience into theological work in an academic register is a ticklish undertaking. Brock shows us how to do it well. In chapter 8, we find the reason for this: his son is a good teacher. ‘As Adam remakes me’, Brock writes, ‘he invites me to become a different sort of academic’ (p. 180). If we too take up his invitation, we are asking to be remade from the bottom up. Literally. Such a transformation involves the shifting of our gut reactions from embarrassment (or fear or shame) to wonder—and to love. The introduction gives us a taste of the tone and style of the argument: eclectic and wide-ranging, relentlessly interdisciplinary and academic, and never far from the Bible or the teaching of the church. The danger in such an approach is that we might miss the forest for the trees. Brock protects us against this peril by italicising key points, and by building to a central thesis that is crystal clear: Christians need to accept the challenge to our self-understanding brought by people who bear the label ‘disabled’, and to live in communities shaped accordingly. The book comprises five parts, each of two chapters. Part I considers disability in the Christian tradition and carries on a lively conversation with Augustine, Gregory Nazianzen and Martin Luther. Brock’s reading of Augustine’s City of God yields the ‘revolutionary thought . . . that an observer’s shame or embarrassment in the presence of nonstandard human life is an artifact of disunion with his or her Creator, a mark of humanity’s common guilt not easily overcome and certainly not by human powers’ (p. 26, emphasis original). Brock illustrates the contrast between human embarrassment and divine compassion by setting the human response to lepers (pp. 32–34) against the Good Samaritan’s response to the injured man at the roadside (pp. 49–51). Brock notes the use of the verb splachnizesthai in the parable of the Good Samaritan, an expression that means ‘to be moved deeply [in the bowels]’. Disciples of Jesus are called ‘to receive this heightened sensibility’ (p. 50, emphasis original). That is the level of transformation required, and Brock rightly insists 965007 SCE0010.1177/0953946820965007Studies in Christian EthicsBook Reviews book-review2020

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书评

奇妙的受伤是一本了不起的书。我们认为这不是一本普通的书的第一个线索是布赖克·布洛克 (Brian Brock) 表达其目标：“让 [读者] 感受 [他儿子] 亚当 (Adam) 生活的奇妙之美”（第 xii 页）。这涉及讲述他自己皈依的故事，但将个人经验融入学术名册中的神学工作是一项棘手的工作。布洛克向我们展示了如何做好。在第 8 章中，我们找到了原因：他的儿子是个好老师。“当亚当重塑我时”，布洛克写道，“他邀请我成为另一种学者”（第 180 页）。如果我们也接受他的邀请，我们就要求自下而上进行改造。字面上地。这种转变涉及将我们的直觉反应从尴尬（或恐惧或羞耻）转变为好奇和爱。引言让我们领略了论证的基调和风格：不拘一格且范围广泛，无情的跨学科和学术性的，并且与圣经或教会的教义相去甚远。这种方法的危险在于我们可能只见树木不见森林。布洛克通过将关键点用斜体标出并建立一个清晰的中心论点来保护我们免受这种危险：基督徒需要接受贴着“残疾人”标签的人对我们自我理解的挑战，并生活在社区中相应地成型。全书由五部分组成，每部分两章。第一部分考虑了基督教传统中的残疾，并与奥古斯丁、格雷戈里·纳齐安岑和马丁·路德进行了生动的对话。布洛克对奥古斯丁的《上帝之城》的阅读产生了“革命性的思想”。. . 观察者在非标准人类生活面前的羞耻或尴尬是与他或她的创造者不合的产物，这是人类共同罪恶的标志，不容易克服，当然也不是人类的力量”（第 26 页，强调原创）。布洛克通过将人类对麻风病人的反应（第 32-34 页）与好心人对路边受伤男子的反应（第 49-51 页）对比，说明了人类的尴尬和神的怜悯之间的对比。布洛克注意到在好撒玛利亚人的比喻中使用了动词 splahnizesthai，这个表达的意思是“[在肠子里] 被深深地感动”。耶稣的门徒被称为“接受这种高度的感受”（第 50 页，强调原文）。这是所需的转换级别，布洛克正确地坚持 965007 SCE0010。