the Church?” and answered,n”We have no need for curiositynsince Jesus Christ, nor Ibr inquirynsince the Evangel.” Certainlynthose who have followed Tertulliannin the tradition of Christiannanti-intellectuaUsm have notnlacked for scriptural justification,nmost of it, ironically, from thenpen of the most learned of thenApostles, Paul, who insisted thatn”feith should not stand in thenwisdom of men, but in the powernof God,” and that therefore anynman “wise in this world” mustn”become a fool” as a Christian.nNonetheless, many Christiansnsince TertuUian, includingnJerome, Aquinas, Valla, Erasmus,nLuther, and Calvin, have answerednhis question diflferently,nseeking to remain true to thenChurch without excommunicatingnthe Academy, and trying tonachieve worldly wisdom withoutnbetraying the salvific “foolishness”nof Christianity. In hisnclassic study The ChristiannScholar in the Age of the Reformation,nhere reprinted in a newnedition, E. Harris Harbison showsnthat their eflbrts, though oftennlaudable, were sometimes ambiguousnand did not always redoundnto the gjory of the Church.nJerome was for a time tormentednby the fear of divine judgmentnfor being a Ciceronian, not anChristian; Aquinas came to regardnhis Meisterwerk as “rubbish”;nValla discovered that centralnCatholic documents werenmisattributed or forgeries; Erasmusnallowed Folly to mock himnand other intellectuals in thenname of Christianity. But it wasnin the Protestant Reformationnthat the relationships betweennlearning and devotion becamenespecially crucial and painfullyndifficult to resolve.nFor though the reformersnstruggled to wrest the Scripturesnaway from a scholarly Catholicnelite, to remove the layers of eruditencommentary, and to give then•pure word of God direcfly tonthe common man. Dr. Harbisonn22inChronicles of Culturenperceptively demonstrates thatnthese very tasks themselves requirednthe uncommon skills ofnscholarship. Indeed, fer fromnbeing a popular uprising, the Reformationnwas, at least at first,nthe revolt of intellectuals. Butnafter repudiating the exegeticalnprivileges of any educated priesthoodnand putting the translatednBible in every hand, Protestantnscholars began to wonder whatnecclesiastical precedence theynhad over any unlearned dolt whonclaimed to be inspired. Luther,nnervous about calling himselfn”prophet” and initially disdainfiilnof the “papistical” arrogance ofnhis doctoral title, finally came tonassert that it was precisely hisnacademic degree that set himnapart from “sneak-preachers.”nMain-Une Protestantism hasnlargely followed Luther in thisndfrection, thus creating a newnquasi-priesthood of academicsnto interpret God and his Wordnfor the laity. Since the epistemologynof scholarship does not appearnto offer any particular advantagesnfor knowing or havingnfeith in God, His Love, and HisnSpirit, this seems a dubiousnmethod for establishing a minister’sncredentials. Indeed, asnmodem scholarship in generalnhas grown more skeptical, materialist,nUtopian, and radical,nmain-line Protestant clerics havenhad little choice but to redefinenthe basis of their pastoral authoritynor to bend to these destructivenwinds of doctrine. Too oftennthey have chosen the latterncourse, and thefr congregationsnhave been scattered like leaves.nBut when the Academy thusnconquers and misgoverns thenChurch, God has ways, as thenIN FOCUSnBooks for the Hen HousenCarol McMillan: Women,nReason and Nature: SomenPhilosophical Problems uMtnFeminism; Princeton UniversitynPress; Princeton, N[-nMarietta Holley: SamanthanRastles the Woman Question;nUniversity of Illinois Press; Urbana.nLynne Spender: IntrudersnOn Uje Ri^jts of Men: Women’snUnpublished Heritage; PandoranPress; Boston.nDale Spender: There’s AlwaysnBeen a Women’s MovementnThis Century; Pandora Press; Boston.nby Barbara WordennThe modern feminist movementnhas been in existence longnenough—over 100 years—^fornthe standards by which its publicationsnare judged to be fairlynhigh. Movements of ideas thatnare in infency contain a certainnamount of intrinsic interest;nhowever, a long-term politicalnmovement must make claims fornits public ideas on the basis ofncreative expression, reasonablenessn(i.e., “horse sense”), and thenability to explain the world bothnas It is and as it should be. Thenbeginning of Carol McMillan’snWomen, Reason and Naturenqualifies well under all the abovenstandards, but it develops somenDr. Worden is professor andnlibrarian at the Houston GraduatenSchool of Theology.nnnlearned Sanhedrin discovered,nof regathering his people behindnfoolish but devout fishermen,ntax collectors, tent-makers, andncarpenters. (BC) Dnunsightly twists in the middle sonthat, by the end, the book is a distortednoddity. The author beginsnby exploring in various ways thenlimitations of the traditionallynmasculine virtue of reason, especiallynwith reference to aestheticnand literary endeavors. Men arenshown as depending on scientificnapproaches, eschewing metaphysics.nMs. McMillan subtly distortsnher argument by using examplesnof intuitive knowledgendrawn from characters in literaturenand in life who are invariablynfemale. Thus, the author underlinesnthe stereotype that womenndon’t and can’t and shouldn’t trynto think “like men”; at the samentime she claims she is savingnwomen from the feminists whonare implicitly downgradingnwomen’s intellect by demandingnthat tliey use “male” reason andnopt for scientific fields of study.nTrying to separate and determinenwho, if anyone, is degradingnwhom is difficult and possiblynfiitile. There are, after all, malennovelists and artists and femalenscientists and mathematicians, anfeet which Ms. McMillan tries tonignore by claiming such casesnare not sufficiently general to benjudged “natural.” Ultimately, thenreader is left with the same questionnhe started with: What is innfeet natural in the abilities of mennand women?nJane Curry’s edition of portionsnof the Samantha books ofnMarietta Holley does a war dancenon Ms. McMillan’s dual-naturen