3.5 stars.
The author's defense of ER's Grandmother Mary Hall in chapters 1 and 2 is appalling. Consider her analogy:
"Is it narrowness when a father encourages the family to gather around the television every Sunday to cheer a favorite team on to victory? If they followed suit every week, would we conclude that the family was narrowly focused on competitive sports? If we knew that some of the family members would rather be doing something else at that time, could we on that fact alone conclude that the father was a harsh disciplinarian?"
Not necessarily, but if pa insisted that they watch football every night, stand for the national anthem, sing the team song, cheer for the home team, and memorize all the team members' names, numbers, and life stories, his sanity would be in grave doubt.
Grandmother Hall didn't just "encourage the family to gather around" once a week. She *required* active participation in her grim home services *every night*. As the author says, she wasn't a "Fundamentalist," but only because the word hadn't been invented. It wasn't just biblical literalism; there was also the heavy low church Evangelical emphasis of penal substitutionary atonement. The terminological quibble is a red herring. ER's own theology seems to have been picked up from her rectors' liberal sermons and developed in reaction *against* her grandmother's theology.
True, "the task of memorization can become a game, a challenge that the youngster may actually enjoy." But did it? No one in the family seems to have remembered it that way. The best the author can do is quote ER as saying (about 70 years later!) that self-discipline is good—true, but a rubbish defense of the way her grandmother inflicted it. It would have been more informative to examine whether ER took her grandmother's approach as a model for faith formation for her own 5 children. From what I can gather, she did not.
I'd also point out that locking Eleanor in her room with *3 locks* on the door, ostensibly to "protect her from boys," really was "narrow." More important, it turned her room into a death trap in case of fire, especially since house fires in those days (late 19th century) were more devastating because houses were more flammable; fire extinguishers and smoke detectors hadn't been invented; and fire, electrical, and building codes were almost a century away.
Chapter 4 rewrites the first 3 centuries of Anglican theology beyond recognition to match broad church liberal theology from the late 19th century onward.
And I was astounded when the last chapter implied that of course ER was theologically shallow and incoherent because she was an Episcopalian and that's the way of her people. The author's own book summarizing talks by Frances Perkins, who was also a devout Episcopalian, belies that nonsense.
Once you get past the contorted apologetics, though, most of the book is a fine overview of the role of religion in ER's life and writings is informative, well-documented, and insightful. The prayer printed on the front cover provides an illuminating framework. I recommend the book on that basis.