Rosenberg, Stanley P.2019-09-252019-09-252011-08-0120011522-5658http://hdl.handle.net/20.500.12424/180477"Arthur Holmes, emeritus professor of philosophy at Wheaton College in Illinois, has written extensively on the relationship between Christianity and the academy. Hence, I approached reading this work with some amount of anticipation as this is not the work of a neophyte - a work by an emeritus professor with a long, distinguished career is worth one's time and attention. The publisher adds some resonance to the topic, as Eerdmans has demonstrated a valuable commitment to publishing academic works and essays by public intellectuals from many quarters of the historic Christian tradition. Many of these have been of great value to those of us engaged in dialogues about religion and society. [2] Starting with the early Christian period, Building the Christian Academy provides the reader with a brief history of the philosophy of higher education. In it Holmes elaborates four emphases, which he contends are the "heart and soul of the Christian academy: the usefulness of liberal arts as preparation for service to both church and society, the unity of truth, contemplative (or doxological learning), and the care of the soul (what we call moral and spiritual formation)." He begins the book with a brief introductory chapter ("The Soul of a University") in which he establishes some of his working concerns about the nature and purpose of the academy. Holmes also, in a rather cursory way, cites some passages and examples from the Bible to establish warrant (it seems to be an apologetic for the role of learning for a pietist and reminds one of the preface to Augustine's De Doctrina Christiana). [3] After this introductory chapter he provides eight brief, readable chapters that broadly follow the development of Christian higher learning. Holmes' topic is the Christian academy and so the first main chapter opens with Alexandria in the second century where he takes up the philosophy of learning from Clement and Origen (with a few pages on the Greco-Roman background). In subsequent chapters Holmes examines Augustine, Monastery and Cathedral Schools, Scholastic education, the Reformation, Francis Bacon, John Henry Newman, and the Twentieth Century. One will notice that his chapters focus on both key movements and significant individuals. [4] I would describe this not so much as being a learned work but a work of a very learned man. There is much here to engage, educate, and even inspire. At a time when there is much hand ringing over the place of the academy in America, it is a valuable work. One of the values is the relative lack of hand ringing by this author. His is not a diatribe against the academy but it is a fresh challenge to reflect on its purposes. There are few straw men in Holmes' work and his criticisms also allow for and demonstrate the reason and "genius" behind the developments. For example, his study of Francis Bacon clearly demonstrates both the significant value of Bacon to the development of modern science but also indicates the ways in which Bacon's innovations helped lead to disintegrating religion and education. Holmes treats both the Catholic and Protestant traditions with equanimity and respect; he is deeply conversant in the thought of both traditions."(pg 1)engWith permission of the license/copyright holderchristian academyPractical theology and theological educationTeaching of theology, ecumenism, religionsTraining of church leadersMinisterial and pastoral trainingTheological coursesPractical theologyArticle