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In lieu of an abstract, here is a brief excerpt of the content: 192 CHRISTIANITY AND LITERATURE smiles to be had for the reader either. True, it is funny to see Lewisbeing lectured on the blessings of Prohibition by Davidman pete(222), and Davidmans own opinion of the Narnia Chronicles ("we'll never get rich from those" [350]) wrings a wry chuckle, as does Lewis' crack against Eliot (351), inspired by a dead rat. In the main, however, and with a sad irony, the signature of this correspondence is not that of joy.The final letter, written less than two weeks before her death, was to her former husband, in which she instructs him not to kiss the boys when he visits: "they are emotionally very reserved" (358). She died on July 13, 1960, aged 45. Dosvedanye tovarishch. Michael Ward St. Peter's College, Oxford Reading Spiritualities: Constructing and Representing the Sacred. Edited by Dawn Llewellyn and Deborah F. Sawyer. Aldershot: Ashgate Publishing Limited, 2008. xi + 240 pp. $99.95. In the introduction to this collection of essays, a collection that has its origin in a conference held at Lancaster University in January 2006, the editors state that their aim is "to pause and frame-at least momentarily-a range of contemporary conversations with and about texts and their relationships to the sacred" (6). What follows is a selection of essays that explores the notion and significance of sacred texts in contemporary society and how texts not traditionally considered sacred help to develop and sustain a sense of the spiritual for both individuals and communities. Some of the essays in this volume go further and challenge the very idea of what can be considered spiritual texts and include "readings" of art, cinema, architecture, music, and the world wide web. The emphasis of this volume is on women's hermeneutic experience, reflecting the research interests of the editors, and the concept of the sacred text in a postcolonial context. Part 1, "Spiritual Journeys;' is concerned with personal experience of, and reflection on, sacred texts. From their differing perspectives, each essayist attempts to gain fresh insight into biblical stories by challenging the dominance of white euro-centrism and patriarchy. The section opens with a wide ranging interview with the author Michele Roberts, who situates her struggle with God and Catholicism in issues of gender. Roberts explores with the interviewers how her work as a novelist, reclaiming female voices sidelined or lost altogether in the Bible, helped her in her struggle to "get a/cross God." In his essay, Michael N. Iagessar explores the creative possibilities of reading Caribbean literature through a theological lens, suggesting that this is a way in which Caribbean people can release sacred texts from an imperialist hermeneutic. Through reference to a wide range of Caribbean writers-the essay has an extensive and useful bibliography-he examines how BOOK REVIEWS 193 conversations between Caribbean literature and scripture can engender fresh insights into biblical texts, insights that speak directly to the Caribbean experience and psyche. Anthony G. Reddie's essay continues this idea by suggesting that the improvisatory aspect of jazz music can provide a model for preaching and worship in Black majority churches, enabling an alternative hermeneutic to challenge-in language similar to that used by Jagessar-"White hegemony" (51). Part 2, "Authority;' considers the ways in which authority is ascribed to certain sacred texts and how this authority can and is being challenged. Ursula King explores how women from a non-Iudeo-Christian tradition are "now acquiring both scholarly and spiritual competences and authority" (74), something that is an accepted fact for western women from Christian and Jewish backgrounds who fully expect to be involved in the praxis and scholarship of their religion. King uses as her case study the global Buddhist women's movement, founded in 1987. In her lively essay, Heather Walton suggests that the time has come for feminist theologians to engage with poststructuralist theory in their reading of women's literature. Walton argues that the privileging by religious feminists of realistic fiction grounded in woman's lived experience-Walton cites the work of Carol Christ and Judith Plaskow here-should now be challenged. Walton suggests that a new, more critical approach, is required if feminist theology is...