The book records a from a series of talks given by Professor Keenan honoring Fr. Martin D’Arcy, S. J. at the Jesuit Campion Hall of the University of Oxford. In the eight chapters, the author posits that the experience of grief—told here in personal, scriptural, and theological language—produces vulnerability. This vulnerability in turn can open the human person to a broader vision of life, the formation and exercise of conscience, and the possibility of doing good beyond our comfort level or our protective cultural narratives. The final portion of the book ties up the thesis clearly and concretely, revisiting through a novel lens familiar topics like virtues, the communion of saints, the works of mercy, and the beatitudes.

This work is a hopeful take on the moral life. It invites the reader to a deeper spirituality through a growing recognition of the fact that, as Louis Janssens has written, one’s choices must be grounded in the essential connectivity of human beings to others, particularly to the poor. It is a challenge to the “more.” Particularly in this era of viral hate and intentional disdain for those unlike us—the “other”—it presents a wakeup call to be better, to do better.

Keenan’s personal reactions to pertinent scriptural passages “smell” much like the fruit of the kind of prayer suggested in the Spiritual Exercises of St. Ignatius. His experiences of discrimination and carnage have brought growth and added empathy to his own moral compass. Nevertheless, his very real commentary does not neglect scholarship in his field nor from other disciplines, even art and literature. The many pages of footnotes and bibliography compliment rather than distract from the text.

When writing a review, I prefer to balance positive comments with negative ones, even if sometimes they seem minor. No author is perfect. Occasionally, for the less theologically inclined reader, this book does wade rather slowly through some historical theological development (the manuals, scholars’ insights, etc.) Nevertheless, it is hard to find much else to criticize, unless to warn there is so much here that one reading is not enough. On the picky side, I found a few things that needed a more careful eye: a mild redundancy (“enormous plethora”) and an amusing misprint (the “rothers” of the biblical Joseph).

Keenan offers some unique insights, noting “the absence of exemplars,” people with the courage to critique flawed contemporary mores and to demonstrate better models to combat structural sin [hey, listen up, politicians]). He notes the difference between helping others by dominating them and by a freeing “walking with” attitude. His model, of course, is the life of Jesus; a man who never took a reluctant person by the neck and forced compliance to the “better”—rather like a good spiritual director.

This was not an easy review to write. I wanted to copy out a gem or two from almost every page and think some more about it. A short review cannot do it justice. This book should be read slowly and with reflection, savoring—no, taking to heart—every word. My enthusiasm makes me want to buy copies for every spiritually serious person I know. If it cost a bit less, I'd buy 100 copies and pass them out to all my friends. And maybe a few more for those in ecclesial high places or in public office.

Books are good books when they open us to a larger vision of both ourselves and the greater world. Books are great books when they make us vulnerable and motivated to be more, to do more for the world’s benefit. This is one of the latter.