account of the body of Christ in which no single member makes sense without the others. Partly on the basis of this reading, Brock criticises a sermon of John Chrysostom for limiting the spiritual gift of the poor to the mere fact of their poverty, in effect restricting them to the margins of the church’s life even as they take their physical place at the door. Spiritual gifts must ‘be discovered “in between” the bearer and recipient’ (p. 221), and every believer takes his or her turn in each of those roles. I am entirely sympathetic to this proposal, as a fan of patristic theology and the parent of a young adult with Down Syndrome, and I would recommend the book to anyone who is ready to accept the invitation to become a different kind of Christian. My reservations are few, and I will limit myself to two brief comments here. First, I wonder whether Augustine is really ‘pushing toward the modern world’ (p. 30) as Brock suggests. I raised an eyebrow at the claim that ‘Augustine’s wider aim [in City of God 16.8] is to normalize human diversity as a natural part of God’s story with creation’ (p. 17). Augustine seems most concerned to expose the folly of supposing that God ‘erred in allotting the number of human fingers’ when a person has been born with too many. It seems like a minor point, perhaps, but we must allow our premodern interlocutors to be wholly premodern (with all the faults we see with modern eyes) in order to allow them to speak clearly. I also wondered about what Brock means when he refers to ‘the church’, because sometimes it seems to be the universal church but not always. The ecclesiology Brock envisions is enticing but underdeveloped. Nevertheless I am better for having read Wondrously Wounded, both as an academic and a Christian, and I am grateful to Brian Brock for writing it.

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书评：Lisa Sowle Cahill，和平缔造者有福了：和平主义、正义战争和建设和平

对基督身体的描述，没有其他成员，没有一个成员是有意义的。部分基于这种阅读，布洛克批评约翰·金口的布道，将穷人的属灵恩赐限制在他们贫困的单纯事实上，实际上将他们限制在教会生活的边缘，即使他们在门。必须“在承载者和接受者之间”发现属灵恩赐（第 221 页），并且每个信徒都轮流扮演每个角色。作为教父神学的粉丝和患有唐氏综合症的年轻成年人的父母，我完全赞同这个提议，我会向任何准备接受邀请成为另一种基督徒的人推荐这本书。我的保留意见很少，我将在此仅作两点简短评论。第一的，我想知道奥古斯丁是否真的像布洛克所说的那样“走向现代世界”（第 30 页）。我对“奥古斯丁的更广泛目标 [在上帝之城 16.8] 中的更广泛目标是使人类多样性正常化，作为上帝创造故事的自然组成部分”（第 17 页）的说法不以为然。奥古斯丁似乎最关心的是，当一个人天生就有太多手指时，他认为上帝“错误地分配了人类手指的数量”是多么愚蠢。也许这似乎是一个小问题，但我们必须让我们的前现代对话者完全是前现代的（带有我们用现代眼睛看到的所有缺点），以便让他们清楚地说话。我也想知道布洛克提到“教会”时是什么意思，因为有时它似乎是普世教会，但并非总是如此。布洛克所设想的教会学是诱人的，但并不发达。