Christian & Jewish
SCENE
Australia to host the 2007 world conference of International body
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A historic stepping stone in the work of the Australian Council of
Christians and Jews was reported in the last issue of Scene – the organisation’s
first National Conference held in Melbourne over the Queen’s Birthday Long
Weekend.
Hot on the heels of its successful conclusion comes the news that the
International Council of Christians and Jews has allocated the location of its
2007 World conference and annual meeting to Australia. The event will take place
in Sydney during the second week of July.
ACCJ National Executive readies planning for 2007
While to some it may sound a long way off, the Australian Council of
Christians and Jews’ National Executive, which meets 8 times a year by
teleconference is not letting the grass grow under its feet. At the last
national link up meeting, it was decided to establish a series of planning
priorities and to set in motion the necessary steps to begin the planning
process for 2007. Venue details are currently being finalised and will be
announced shortly. In the meantime it has been decided that it would be
desirable for representatives from Australia to attend the Chicago (2005)
and Vienna (2006) International Council conferences.
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Marianne Dacy, the Australian Council’s delegate to the Conference
writes:
This year’s meeting of the International Council of Christians and Jews was
in Aachen, a border town in the northwest of West Germany. The former Aix La
Chapelle, Aachen has been at the centre of cross-cultural contacts and
interreligious Christian-Jewish-Muslim encounters in Western Europe for many
centuries. The marble throne where kings have presided is still on display in
the Aachen cathedral where Charlemagne was crowned in the ninth century.
The conference delegates were hosted by the local synagogue which counts
among its members a large number of Russian Jews who have arrived within the
last ten years. Some borders that once separated countries have become borders
that connect peoples. Again, an apparent reverse development has also occurred,
where traditional borders did not only not disappear, but have been replaced by
new ones between countries, cultures, religious traditions.
Sometimes borders are needed. It was these issues that the four day
consultative conference sought to address.
Sternberg award
The official opening was in the historic five hundred year old Coronation
Hall of the Aachen Town Hall with the presentation of the 2004 ICCJ
International Sir Sigmund Sternberg Award to Sarajevo’s Dr Mustafa Cerec,
Grand Mufti of Bosnia. This award is given to individuals whose efforts at
interfaith in society have reached beyond the borders of their own countries.
Mufti Serec was optimistic in his approach, saying that although today had been
the wost of times in some ways, it could be made the best of times if people
cooperated together for peace and harmony. Later in the conference two Sir
Sigmund Sternberg gold medallions were presented one to a Jew, Prof Jean
Halperin and one to a Christian theologian, Dr Stephan Schreiner for their
outstanding efforts in interfaith.
Marginalisation
The assembly was also addressed by a Palestinian, who spoke emotively of the
pain of marginalisation to a mixed audience of Jews, Christians and Muslims. He
defined seven types of borders that include survival, separation to retain
identity, and marginalisation. Daniel Rossing, a well know figure from Israel,
spoke of Israel’s dilemma in the current climate of suicide bombings and the
problems facing interfaith today such as the misrepresenting of the eight
hundredth anniversary of the death of Maimonides. About eighty people were
present at the conference. Next year there will be the full conference in
Chicago which will also include the Women’s Conference and the Youth
Conference. The latter also took place, at another location, with several
members attending the 2004 Aachen conference.
Victorian CCJ explores Jewish, Christian views of Leviticus
A recent CCJ (Vic) evening with Rabbi Fred Morgan from Temple Beth
Israel and Dr Mark Brett from the Melbourne College of Divinity explored
the Jewish and Christian views of Leviticus 19. Reports say the evening
was extremely well attended and that the scholarly discussion which ensued
was a challenging one. Seen below in earnest dialogue: Temple Beth Israel’s
Rabbi Morgan and Dr. Brett. See here
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Higher profile
At the annual general meeting Fr John Pawlikowski was re-elected for another
term as president. A new general secretary has yet to be appointed, but we
should hear the announcement soon. The ICCJ committee expressed disappointment
that only five organisations responded to its appeal for feedback on issues that
should be addressed in the future [Australia was one of the five. Ed]. These
questions will be addressed in the shaping of a new vision for the ICCJ, when
more information has been received from member organisations. Other issues which
made up the topic-filled agenda of the conference included the ICCJ’s presence
at the UN, as well as the need to give the ICCJ a higher profile. The question
of younger members and their better integration into the wider conference was
also explored by the conference’s delegates.
New Zealand too
In all, the Aachen conference was of extreme interest and importance in advancing the work of the ICCJ and it is to be hoped that the topics raised and
problems identified will be further developed at next year’s conference in
Chicago, the one in 2006 which is scheduled to take place in Vienna and not
least, the 2007 conference which the ICCJ has, for the first time in its
history, allocated to Australia. It should undoubtedly be stressed that while
all the references to the 2007 conference which will take place in Sydney refer
to Australia, the New Zealand Council of Christians and Jews will also be
invited to participate in the ground breaking antipodean event.
Editorial
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A few weeks ago, SCENE received a letter on the subject of
the summation in a book review published in the July issue. The letter
writer, a self- acknowledged evangelical Anglican felt the need to express
an opinion ? as indeed did some other readers of SCENE who, let it be
said, kept their opinions to the dinner table.
While Letters to the Editor
should never be extended diatribes and therefore are usually edited to a
length of no more than 300 or 400 words, this particular letter is
published in its entirety in fairness to the writer.
It will not serve any
purpose to repeat the "offending" comments from the reviewer or the
views of the writer of the letter (it can be seen here) since
both are unequivocal clear in their context.
What needs to be clearly
enunciated is that SCENE, from its earliest gestation in its present
format, has carried reviews of books which are selected for their
relevance to the area of Christian-Jewish dialogue and the examination of
issues for both denominations.
Over the years these reviews have been
sourced (by courtesy of its Editor) from the Australian Jewish News and
more recently from the Internet. They are published on the same basis in
SCENE as they are in the Australian Jewish News or any other publication;
that is on the basis that the opinions of the reviewers are theirs and not
necessarily, if ever, those of the publication.
Perhaps we have been
remiss in not making this general publication policy as clear as it should
have been. The major point however which needs to be
made here is that, while any reader has the right to submit his/her views
on anything which is published in SCENE ? book reviews or contributions
by outside authors such as that by Bishop
McGrath, it is
basically not the policy of the Editor to publish material merely because
it may or may not be in line with the views, faith concepts or value
judgements of one group of readers or another. It has been the aim of the
editorial content over the past 3-4 years to make each issue of SCENE as
diverse in content as possible, given the diversity beliefs and
backgrounds of its readership.
To expect that the publication will only
carry "correct" content according to the feelings or views of one or
other reader category is seriously to knobble its aim for breadth of
material and wide ranging content approach. This is no apology. There is
no need for one. It is merely an attempt to set the record straight since
this was seemingly needed...
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Gospels not historic accounts of the historical events which they narrate
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Bishop of San Jose, Patrick McGrath
Writing about the background to the four Gospels (in the context of Mel
Gibson’s "Passion") the Roman Catholic bishop of San Jose, California,
Patrick McGrath commented that these sacred books are not historical accounts of
the historical events which they narrate. "They are theological reflections
upon the events that form the core of Christian faith and belief"’ he said.
He continued: "The reader can easily misunderstand the gospels when they are
viewed through the lens of contemporary conceptions, attitudes and prejudices,
as well as those of intervening millennia. The attribution of anti-Semitism to
the gospel narratives is one such misunderstanding.
Their own perceptions
"It is a distortion by Christians who forget these facts: Jesus was a Jew,
the apostles were Jews, the writers of the New Testament (as well as the Old
Testament, also known as the Hebrew Scriptures) were Jews, and the audience for
which the Old and New Testaments were written was primarily Jewish.
"It was
not until several generations after the writing of the gospels before Jewish
Christians (the first believers in Jesus) began to consider themselves not to be
Jews. "It is an inescapable fact that first-century Jewish writers would
depict the drama of the passion of Jesus in light of their own perceptions. We,
however, have a responsibility to history as well as to the present to bring a
different understanding to our relations with one another. "Unfortunately,
this understanding has not always motivated Catholics in relations with their
Jewish brothers and sisters. History relates periods of Christian persecution of
Jews, and the direct effects of this persecution still touch us today.
I want to apologise for the Church’s actions Soon after I became bishop of
San Jose, I went to Temple Emanu-El to apologise for the Catholic Church's
actions that incited or in any way encouraged anti-Semitism. "An elderly man
approached me and related how, when he was a young boy some 70 or 80 years
earlier, he had been attacked by other boys who called him ’Christ killer’.
" Even after all of the years, this man broke down in tears at recounting the
story. All I could do was offer him a personal apology and to embrace him as a
brother.
Humanity forms but one community
"This most tragic part of our not-so-distant-past was addressed at the
Second Vatican Council by the Roman Catholic bishops of the world in the 1965
document, Nostra Aetate.
The bishops wrote, `Humanity forms but one community.
This is so because all stem from the one stock which God created. . . . The Jews
should not be spoken of as rejected or accursed as if this follows from holy
scripture. Indeed the Church reproves every form of persecution against
whomsoever it may be directed. . . . it deplores all hatreds, persecutions,
displays of anti-Semitism leveled at any time or from any source against the
Jews.'
"In the nearly 40 years since Nostra Aetate, the relationships between
Catholics and non-Christians – including but not limited to Jews, Muslims,
Hindus and Buddhists – have grown. We see ourselves as sisters and brothers,
co-workers and friends.
"In solidarity with Pope John Paul II, who asked for
forgiveness during his pilgrimage to Jerusalem in 2000, I apologise to all my
brothers and sisters of any faith tradition which has felt prejudice. Let us not
allow the mutual respect that has developed to be threatened by an unenlightened
reflection on an artistic rendering of the events of 2,000 years ago.
Patrick McGrath, the Bishop of San Jose wrote this column earlier this year
for the San Jose Mercury News.
Joint declaration of Buenos Aires 2004
International Catholic-Jewish Liaison Committee’s 18th Meeting holds out
hope for "fraternal dialogue" to continue to resonate in ever widening
circles
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Joint Declaration of the International
Catholic-Jewish Liaison Committee:
"Our commitment to justice is deeply rooted in both our faiths"
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Relations between the Catholic Church and the Jewish people have undergone
far-reaching change since the Declaration of the Second Vatican Council, Nostra
Aetate (1965). That Declaration highlighted Christianity’s Jewish roots and
the rich spiritual patrimony shared by Jews and Christians.
Over the last quarter century, Pope John Paul II has used every opportunity to promote dialogue
between our two faith communities which he sees as intimately related at the
very heart of our respective identities.
This fraternal dialogue has engendered
mutual understanding and respect. It is our hope that it will continue to
resonate in ever-widening circles and touch the minds and hearts of Catholics
and Jews – and the wider community.
Tzedeq and Tzedaqah
The 18th International Catholic-Jewish Liaison Committee Meeting, held in
Buenos Aires earlier this year was devoted to the subject of Tzedeq and Tzedaqah
(Justice and Charity) in their theoretical aspects and practical applications.
"Drawing from our different perspectives, we have renewed our joint commitment
to defend and promote human dignity, as deriving from the biblical affirmation
that every human being is created in the likeness and image of God (Gen. 1:26).
We recall Pope John XXIII’s advocacy of human rights for all God’s children
enunciated in his seminal encyclical Pacem in terris (1963) and we pay special
tribute to him for initiating the fundamental change in the Catholic-Jewish
relationship", the meeting concluded.
"Our joint commitment to justice is
deeply rooted in both our faiths. We recall the tradition of helping the widow,
the orphan, the poor, and the stranger in our midst in accordance with God’s
injunction (Ex. 22:20-22; Mt 25:31-46). The Sages of Israel developed a broad
doctrine of justice and charity for all, based upon an elevated understanding of
the concept of Tzedeq.
"Building on the Church's tradition, Pope John Paul II,
in his first encyclical, Redemptor Hominis (1979), reminded Christians that a
true relationship with God requires a strong commitment to service of one's
neighbour.
"While God created human beings in their diversity, He endowed them
with the same dignity. We share the conviction that every person has the right
to be treated with justice and equality. This right includes an equitable
sharing of God's bounty and graciousness (chesed)".
Commitment to the poor
Given the global dimensions of poverty, injustice and discrimination, the
meeting saw a clear religious obligation to show concern for the poor and those
deprived of their political, social and cultural rights. Jesus, deeply rooted in
the Jewish tradition of his day, it declared, made a commitment to the poor a
priority of his ministry.
The Talmud affirms that the Holy One, Blessed be God,
always cares for the needy. Today, this concern for the poor must embrace the
vast numbers on all continents of the hungry, the homeless, the orphan, victims
of AIDS, those without adequate medical care and all those who at present lack
hope for a better future.
In Jewish tradition, the highest form of charity is
removing the obstacles that prevent the poor from rising out of their poverty.
In recent years, the Church has emphasized its preferential option for the poor.
Jews and Christians have an equal obligation to work for justice with charity (Tzedaqah) which ultimately will lead to Shalom for all humanity. In fidelity to
our distinct religious traditions, we see this common commitment to justice and
charity as man's cooperation in the Divine plan to bring about a better world.
Immediate challenges
In the light of this common commitment, the meeting
recognized the need to address the following immediate challenges:
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- the growing
economic disparity among people,
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- the increasing ecological devastation,
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- the
negative aspects of globalisation, and the urgent need for international
peace-making and reconciliation.
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"We therefore, salute the joint initiatives
of Catholic and Jewish international and national organisations which have
already begun to address the needs of the indigent, the hungry, the sick, the
young, the undereducated and the aged" the statement continued. "Building
upon these actions of social justice we pledge ourselves to redouble our efforts
to address the pressing needs of all out of our common commitment to justice and
charity."
Positive changes
The meeting noted that as the world approaches the 40th anniversary of Nostra
Aetate - the ground-breaking declaration of the Second Vatican Council which
repudiated the deicide charge against Jews, reaffirmed the Jewish roots of
Christianity and rejected anti-Semitism -- it is imperative to take note of the
many positive changes within the Catholic Church with respect to her
relationship with the Jewish People. It pointed out that these past forty years
of fraternal dialogue stand in stark contrast to almost two millennia of a
'teaching of contempt' and all its painful consequences. Encouragement can be
drawn from the fruits of these collective strivings which include the
recognition of the unique and unbroken covenantal relationship between God and
the Jewish people and the total rejection of anti-Semitism in all its forms,
including anti-Zionism as a more recent manifestation of anti-Semitism.
Elimination of prejudice
For its part, the Jewish community has evinced a growing willingness to
engage in interreligious dialogue and joint action regarding religious, social
and communal issues on the local, national and international levels, as
exemplified in the new direct dialogue between the Chief Rabbinate in Israel and
the Holy See, the meeting noted. The Jewish community has made strides in
educational programming about Christianity; the elimination of prejudice and the
importance of Jewish-Christian dialogue.
Additionally, the Jewish community has
become aware of, and deplores, the phenomenon of anti-Catholicism in all its
forms, manifesting itself in society at large.
A ground breaking addition to the conclusions reached at the meeting was the
statement that: "On the 60th anniversary of the liberation of the Nazi death
camps, we declare our determination to prevent the re emergence of anti-Semitism
which led to genocide and the Shoah."
Terrorism in Buenos Aires
"We stand together at this moment in time, following major international
conferences on this problem, most recently in Berlin and at the United Nations
in New York.
"We recall the words of Pope John Paul II that anti-Semitism is a
sin against God and humanity and we commit ourselves to the struggle against
terrorism."
The delegates noted that the world today is experiencing a new
millennium, already stained by the attacks of September 11, 2001 and subsequent
terrorist outrages world-wide and that the meeting ? the first in South
America ? took place on the 10th anniversary of two tragic experiences of
terrorism in Buenos Aires.
Terror, in all its forms, and killing carried out "in
the name of God" can never be justified. Terror is a sin against man and God.
We call on men and women of all faiths to support international efforts to
eradicate this threat to life, so that all nations can live together in peace
and security on the basis of tzedeq and tzedadah" the delegates concluded. We
pledge that the promises we have made to each other in Buenos Aires will be
implemented and disseminated throughout our communities so that the work of
Justice and Charity shall, indeed, lead to God's greatest gift: peace.
Why do we feel the primal guilt at the horrors dealt upon the Jews
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LETTERS TO THE EDITOR
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Why do we feel the primal guilt
at the horrors dealt upon the Jews?
It was not us who herded people into ghettoes,
we did not betray our doctors
nor hunt children in shadows
and line shuffling forms against the pit
and shoot. And yet and yet
we feel guilt and it is right
that there is some ineffable weight.
It all adds to that which we hand on.
Only the fool says in his heart
there is no original sin.
All of us inherit the past
accumulated. Theologians and psychotherapists
claim that if we see our sins and repressions
and are able to articulate, then the cloud dissipates.
But that is us, the wrongdoers. What of the victims?
Over the ages hums the song:
"What is the light over the fields?
It is our house in flames, son.
What is the scream, the crying, Father?
It is Mother wailing. She wishes you to run.
Why do you say not to wait, not to yield?
Why must we move on? Have we done wrong?
Others say we have, but that was long ago
And because of it, our paths are further."
The lament is eternal.
There move among us those who see the soul.
Who by inheriting a past, know more
and so, when they take up the cello, and bow
the strings, we reverberate and resound.
It is as if some psychologists know
our fears, and comfort beyond science.
Or it could be a woman, who hears a silent sigh
and, as a stranger, will say some words
that resonate and heals the deepest pains
and we are made more whole.
This is beyond D.N.A. There is genetics
of the soul. Some essence without bitterness
has been transmitted and transmitted into blessing.
That this is so, is evident; is evidence.
But God! The price is high.
 Prolific
author and poet, David Wansbrough is Professor of Modern Thought and
sometime resident poet at Moscow State University. He has published
several volumes of poetry and a number of analytical and thought provoking
studies on religious and philosophical topics, including Moscow, a Journey
into the Heart, Christianity: an impulse of East and West, Festivals,
Seasons and The Southern Sun and Pillar of Salt?? a Metamorphosis of
Lives. He serves as Executive Director of the Gavemer Foundation and is a
member of the Executive of the NSW Council of Christians and Jews.
Lutheran President in Victoria to launch Gesher 2004
Late October will see the launch of Gesher 2004 by the Rev. David
Stoltz, president of the Lutheran Church of Victoria and Tasmania
The Melbourne launch will take place on Thursday, October
28 at 7.30pm in the Faichney Room of the Toorak Uniting Church in Toorak.
In addition to the official launch, the evening will include a report on
the 2005 International CCJ meetings in Aachen by the ACCJ’s delegate,
Sr. Marianne Dacy.
In addition, CCJ Victoria will use the launch function as an opportunity
to introduce its Chairman elect, William Clancy AM , the successor to
Michael Cohen in the chairmanship of the Victorian Council.
Rabbi Apple’s last address to Canberra group before retirement
The September function for the Canberra Christian Jewish Dialogue Group
(ACT CCJ) was the last of a regular series of visits he has made to the
Group as senior Rabbi at the Great Synagogue before he retires later this
year. The well-attended talk in the Music Centre of Wesley Centre heard
Rabbi Apple discuss the future of Christian-Jewish dialogue. Rabbi Apple
was appointed Officer of the Order of Australia in this year’s Queen’s
Birthday honours for his work promoting inter-faith dialogue and harmony
For over thirty years Rabbi Apple has been at the forefront of Jewish-and
Christian interfaith dialogue in Australia. Rabbi Apple was one of the
founders of the Christian-Jewish Study Centre in Sydney in 1974 and of the
NSW. Council of Christian and Jews in 1988. In addition to his role at
Sydney’s Great Synagogue, Rabbi Apple is Senior Rabbi to the Australian
Defence Force and Registrar of the Sydney Beth Din. The October and
November ACT meetings will feature Father Joseph Reinberger, "Faith and
Poetry, Some Aspects of Dialogue" (October 3) and Tessa Scrine, ACT Bahai
Community, on the Bahai faith.
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I was intrigued by some comments in the review of the book "A Moral
Reckoning" which appeared in July’s issue of "Scene". The
references to "lies perpetrated by the Gospels of the New Testament"
and the comment that the phrase "Gospel truth" relies "on a metaphor
of truth based upon a falsehood" seemed out of place in the context of
this magazine.
As an evangelical Christian I am well aware that historians
have differing views of the veracity of the Gospel accounts of the story
of Jesus. I am also aware that much of the detail of the Gospels cannot be
directly proved or disproved. Nevertheless I believe that there is good
historical evidence to encourage me in my conviction that the Gospels
present a substantially reliable account of Jesus’ ministry, death and
resurrection. In that sense, I do indeed believe in "Gospel truth".
The big issue, as far as I can see, is the misuse and indeed the abuse of
the New Testament: taking particular statements out of their context and
applying them in ways that were never envisaged by the New Testament
writers.
I acknowledge that the Gospels implicate Jewish people in the
death of Jesus: given the claims he made about himself, the attacks he
made on the "establishment", and the tensions of those times, it is
not surprising that the Jewish leaders decided that he should be executed.
The New Testament does describe tensions and even violence between the
early church and the Jewish people: to most Jews, the claims of Christians
were heretical and blasphemous. These tensions were exacerbated because
the early Christians, many of whom were Jews, sought actively to persuade
their Jewish brothers and sisters, as well as other people, that Jesus was
indeed the promised Messiah, and that the Christian gospel fulfilled the
hopes and promises of the Torah and the prophets. Tensions were
inevitable, and these would have increased with the followers of Jesus.
But what was the godly way for Christians to react to opposition? I find
no justification in the New Testament for hatred or violence. It is
contrary to the clear teaching of Jesus who taught his followers to show
love to all people.
Paul and other New Testament writers made clear that
in the face of opposition or persecution, Christians were to show
conviction, humility and patience, but to make no attempt at retaliation.
By the time most of the New Testament books were being written, the
broader threat of persecution came from the Roman Empire. But the
principle was the same: Christians with their radical message could expect
opposition, but they must respond with love.
As far as the Jewish
involvement in Jesus’ death is concerned, the New Testament emphasis is
very different. Christians are to see the crucifixion as the supreme
expression of God’s love: through this event, God identifies with the
human race and deals with the reality of evil, to bring about forgiveness
of sins and the fullness of salvation.
When I think of who was involved in
the death of Jesus, I am reminded of the old spiritual "Were you there
when they crucified my Lord?" My answer – and that of the New
Testament – is "Yes. I played my part in his death. I make my own
contribution to the sin of the world, for which Jesus died." How then
can I blame any particular race or group of people for their involvement?
But let me make this clear. As a Christian, I am appalled by the violence
and hatred perpetrated by established churches and individual Christians
against Jewish people throughout the last 2000 years. I have no doubt that
Jesus is also disgusted by these acts, which are totally contrary to all
that he stood for. The shameful acts of the church’s history cannot be
undone, but they must be faced honestly, acknowledged humbly, and lessons
learned for the future.
I believe that Jews and Christians ought to
acknowledge and celebrate those great realities of faith which we share.
We need also to acknowledge our differences with openness and humility. I
can acknowledge Jewish sensitivity about aspects of the New Testament
writings, but to us who believe in Jesus they are God’s written message,
and I hope I have been able to suggest another way of viewing those
issues.
Comments such as those at the end of the article may seem
powerful, but they do not shed real light: perhaps they only reinforce
their own set of prejudices. Of course we may try to persuade one another
of the truth of our particular beliefs, but we will not be effective on
either side through the use of questionable accusations, hectoring or
distortions. In our dealings with one another, may we learn to relate with
respect and acceptance, as fellow human beings made in God’s image, and
loved and valued by him.
Paul Weaver, Anglican Representative,
NSW Council of Christians and Jews
Editor’s Note:
Under normal circumstances, a letter of such length would have been
edited. However, in fairness to Rev. Weaver, it has been reproduced as
received. It should however be noted that the letter is written in
response to a Book review in the last issue of Scene. The Editor does not
nor cannot take responsibility for the opinions of book reviewers; they
are obviously the opinions of such reviewers and do not necessarily
reflect the opinions of the Editor, the editorial approach taken by this
publication or of the Council of Christians and Jews.
Letters to the
Editor are invited; they should however be kept to a maximum of 300 words
and addressed to: The Editor, Scene The Council of Christians and Jews of
Australia 2 Devine Street, Erskineville, NSW 2043. Letters can also be sent
by email to the following email address:
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Sydney’s Lord Mayor to attend NSW Council Night of Broken Glass
(Kristallnacht) commemoration
The Lord Mayor of Sydney, Alderman Clover Moore has
accepted the NSW CCJ’s invitation to attend and participate in the 2004
Kristallnacht (Night of Broken Glass) commemoration service. To be held in the
amphitheatre of Sydney’s Martin Place on November 5 during the midday CBD
lunch period (12 noon to 12.40 pm) the service will also hear an address by
leading Uniting Church minister, Rev. Bill Crews. This event is held each year
on the Friday closest to the day in 1938 which saw Germany’s synagogues
destroyed..
SCENE invites readers to submit suggestions for future book reviews.
The Editor would also be receptive to reviews of such books which may have
especially interested a reader and who consequently would be prepared to
write a review for publication in a future issue of SCENE. Reviews should
be 475-500 words in length and would need to be edited if they exceeded
this word count. Ed.
See this edition's review
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