If a Calvinist today were to make a quip about Catholicism having “empty ritual”—they may be sociologically astute, but they should read Jim Clarke’s inspiring set of meditations on Catholic devotions for the 21st century.  The main theme of this book is direction for a renewed sense of the enchanted and enchanting power of Catholic prayer.  This power of prayer, however, should not stay within the cognitive-meditative realm: it should move the faithful to action in the world.  Quoting theologian Jane Regan (Boston College), a mature Catholic “integrates faith and life as a seamless garment, seeing work, family, social relationships, and political choices as a part of religious life….and serves humanity consistently and passionately through acts of love and justice” (p. 94).

The book includes parishioner-friendly guides to the historical and theological context of Catholic devotional life.  Thematic chapters on “Mary,” “The Saints,” “The Eucharist,” “The Passion” are core parts of the text.  Most chapters include reflective questions for spiritual directors/clergy, prayer-groups, and/or individuals.  These questions are informed and inspired by different modes of prayer and intentions, including the Ignatian Exercises, Lectio Divina, Contemplative, Centering, and other traditions.  A refreshingly innovative chapter focuses on Mary in an historically informed, but also incredibly transformative way.  Included in the chapter is the full text of Pax Christi’s profound and provocative1987 “Litany of Mary of Nazareth”(pp. 52-54).  From the view of the chapter, Mary brings us, as “theotokos” the fusion of material and spiritual concerns.  One powerful question for pastoral reflection running throughout this chapter on Mary: “How do you bring together spiritual and material reality in your life?”

Another important perspective is presented within Chapter 8, which focuses on and critiques the all-too-common instrumentalization and abuses of prayer in Catholic life.  This section discusses “potential problems” within the “sociological,” if you will, dysfunctions of prayer, especially in American Catholic contexts.  Unfortunately, religion can be and still functions in the “transactional” or (ancient, pagan) do ut des mentality of piety.  Referring to the notion of “toxic faith” as discussed by Stephen Arterburn and Jack Felton, this is extremely common, but destructive.  Capitalism and overall modern culture may lend itself to this view of “earning one’s way to God’s love, favor, grace and heaven” and “religious addiction” that tempts Christians, and some contemporary Catholics to avoid reality (pp. 84-85).  Superstition and scrupulosity, all too common in a sense of “religiosity,” are ultimately a form of idolatry according to Clarke.  There is no theology of grace here.  Rather than a ledger of a spiritual “bank account”, an old Freudian formula of a “crutch,” or Marxian numbing agent/opium of the people, Rev. Jim Clarke challenges the reader to an enlivening relationship with God through prayer.