Book Review: Losses in Later Life: A New Way of Walking with God

Abstract

contemporary. He ends by positing that perhaps the best metaphors for God are "Soul Friend" and "Partner for Life," given the limitations of the more traditional metaphors such as Shepherd or King. A first and major weakness presents itself when the reader opens the book. Neither a quick glance at the table of contents, nor a prolonged study of it, gives the reader a clear sense of the logic or progression of this proposed study. The book is not neatly organized and the language not succinct. For example, throughout the book he interchangeably speaks of theological anthropology and pastoral anthropology leaving the reader wondering which is what and are both for him the same. A question arises whether or not there are some translation difficulties with the book that may explain some of the strange expressions that the author puts forth, such as "therapy of thanksgiving" (p. 25), "ontology of acceptance" (p. 39) and "forensic Christology" (p. 41), none of the above with definition. The furthest stretch is a concept that Louw invents called "promissiotherapy," a pastoral care therapy focused on God's promises (p, 112). A clear strength of the book is in the thorough treatment Louw gives to challenging and complex theological issues. His knowledge, examination, and application of Scripture are excellent. Likewise the author is conversant in the specific theological disciplines (christology, ecclesiology, etc.) and brings scripture and psychology into the discussion in a way that stays clear of the theological and psychological reduction he rightly critiques at the beginning of this work. He often comes up with a refreshing insight or a provoking question. For example, in his treatment of the unconscious he wonders if St. Paul's expression krupta kardias, the hidden things in the heart, is not an acknowledgment of faith and life that is mysteriously unknown (unconscious) but truly a part of the discernment of a mature faith (p. 180). Likewise Louw is attentive to the issues of cultural diversity in creating a theological anthropology and he gives good and clear examples of the challenges inherent in working with this awareness. The final section, the application of his theological anthropology in spiritual direction, is perhaps his weakest. He doesn't seem to distinguish spiritual assessment from spiritual direction nor pastoral care from pastoral counseling. Ironically, Louw's conclusion of naming two metaphors for God contrasted starkly with the openness that his pneumatology would suggest it necessary in helping people toward a mature faith. Why the limit to these two, and can the scriptural metaphors so easily be discarded? The book is hard work, but there is plenty here for a rich discussion ofwhat could possibly be the beginning of a new Christian anthropology for pastoral care in the postmodern age. One thing clear is that Louw has achieved one of his goals in setting the course for a holistic model that seeks "to concretize salvation" (p. 21). That is the challenge for all ages.