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The Cambridge Companion to Friedrich Schleiermacher (review)

grant church” that is increasingly transnational, ecumenically cooperative, and responsible for the emergence of global religious movements like the Catholic Charismatic Renewal. Following the political and economic upheavals of the 1980s, increased immigration from Central America contributes to the complexity of Latino/a identity, reshapes the demographics of traditionally Mexican American cities like Los Angeles, and alters the face of metropolitan areas like Washington, DC and Atlanta, Georgia. Badillo’s commitment to an interdisciplinary method that incorporates ethnography, history, sociology, and theology puts him in the stream of a number of Latino/a religion scholars and theologians. However, his strengths clearly rest with ethnography and he is most comfortable with the history of Chicagoland, and this is best demonstrated in chapter 6. His limitations in areas of theology and Catholic Church polity are most evident in explications of the relationship between popular religion and institutional religion and in his understanding of the nature and role of the parish. These are ongoing themes in the book that require more than a naïve appropriation. Badillo raises several promising directions that require deeper development and critical analysis, and would have benefited by a clearer sounding of his own scholarly voice. Unfortunately, the inclusion of extraneous material often distracts the reader from the author’s more salient points. In the areas of method, content, and style, this book would have been better served by more careful editing. There is a need for an organization of material that does not leave the reader with a déjà vu feeling in subsequent chapters. Significant typographical and factual errors also suggest inadequate editing. Greater care with citations may have prevented errors like the claim that Washington DC had amassed 200,000 Latinos by 1985 (199); or his reference to Good Friday Mass attendance (49) because Good Friday is the one day of the Roman Catholic liturgical calendar when Mass may not be celebrated. Occasional unattributed quotations (e.g., 49), make it difficult to track down Badillo’s sources. Badillo’s attention to immigration that places Latino/a experiences within the context of the dynamic interaction between church and metropolis is ripe with possibilities, challenging the cultural amnesia that plagues an immigrant church and nation.