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BOOK REVIEWS 693 Similarly, Brennan leaves the mistaken impression that Greene was a wholehearted supporter of liberation theology. He concentrates on Greene's opinion of Father Camilo Torres, who fell in battle on behalf of Colombian guerrillas in 1966:"Torres provided Greene with tangible proof that the concept of a revolutionary socialist (and Marxist) Christian was a viable model for repressed Third World countries" (132). Although Brennan cites some praise Greene penned for Torres in 1969, he seems unaware of Greene's ultimate, more considered judgment on the cleric, uttered in 1988:"Things went too far when a priest, Camilo Torres, actually carried a rifle in Colombia, shooting and killing:' Greene's position was thus finally closer to Pope Paul VI's orthodox stance in Populorum Progressio that "explicitlydenounced violence" in promoting the Church's "preferential option for the poor" (132). Yet Greene's uneasiness with marrying the sword and the cross was already present in 1966, in a funeral oration from The Comedians that Brennan quotes only partially. Preaching on the words of the apostle Thomas, "Let us go up to Jerusalem and die with him;' a priest declares that "in the days of fear, doubt and confusion, the simplicity and loyalty of one apostle advocated a political solution. He was wrong, but I would rather be wrong with St. Thomas than right with the cold and craven:' Greene's avowed sympathy for liberation theology was hence highly qualified: He commended it as an imperfect charitable alternative to disregard of poverty and oppression while nevertheless maintaining that political caritas cannot replace religious agape in a properly Catholic heart. As serious as these shortfalls are, they do not vitiate Michael Brennan's central achievement. In establishing conclusively the primacy of Roman Catholicism in Greene's intellectual and imaginative vision, Graham Greene: Fictions, Faith and Authorship provides clarity and direction for future critics. Brennan's tour d'horizon of six decades of texts is unfailingly stimulating and frequently discerning. Even his misreadings should spur subsequent scholars to craft more accurate critiques of the interplay between Greene's religion and his art. But Brennan's study will insure that such cartographers of Graham Greene's creative journey take his Catholicism as their lodestar. In this author's fictions, his faith is the heart of the matter. Adam Schwartz Christendom College The Ecological Thought. By Timothy Morton. Cambridge: Harvard University Press, 2010. ISBN 978-0-674-04920-8. Pp. 163. $39.95. In his latest book, Timothy Morton provides those scholars who are interested in the growing field of ecocriticism but not sure what all the fuss is about with 694 CHRISTIANITY AND LITERATURE a provocative, accessible introduction to the radical implications and intriguing possibilities that ecology offers for cultural theory. Those looking for literary analysis or an overview of the current state of environmental literary theory should turn elsewhere-starting with Lawrence Buell'sexcellent, if now slightly dated, The Future ofEnvironmental Criticism: Environmental Crisis and Literary Imagination (2005). In The Ecological Thought, Morton leaves behind the close textual analysis, high-level theory, and, thankfully, the impenetrable prose, of his previous book, Ecology without Nature: Rethinking Environmental Aesthetics (2007). Instead, he offers a series of probing thought experiments and far-reaching cultural and theoretical analyses that explore ecology's cultural implications. Morton's style embodies the provocative irony that he argues the ecological thought demands as he takes on the role of "the irritating Columbo-style guy at the back of the room, the one who asks the unanswerable question" (115). So while many of Morton's answers suggest that his conception of the ecological thought is not as radical as he thinks it is, or as it perhaps should be, his questions challenge scholars in the liberal arts to wrestle with the consequences of ecology's recent scientific discoveries. In his introduction, Morton helpfully pushes the standard boundaries of environmentalism, as he did in his previous book, by claiming, "Ecology can do without a concept of a something, a thing of some kind, 'over yonder: called Nature:' This "Nature" connotes "hierarchy, authority, harmony, purity, neutrality, and mystery;' all ideas that Morton rejects (3). Instead, he proposes, "The ecological thought is the thinking...


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