blessed them with, to diink and bathenin; the fertile green earth. They torenapart my ozone, carbonized my oxygen,nacidified my refreshing rain. Now theynaffront my cosmos. How much shall thenLord endure?” Man has not onlyntrate the reader. Who is Cohn? A secondnGod trying to create a new world or justnattempting to correct the mistakes Henmade in the first? Who is Buz? God thenFather, Abraham? What precisely is thensignificance of Esau and Mary Madelyn?n”One is, I think, supposed to feel a horror and a pity; but God’s grace is mainly ennui,nso what’s the point?”n—Village Voicendestroyed nature and civilization, butnalso his own moral fiber. God tells Cohn,n” I made man to be free, but his freedom,nbadly used, destroyed him. In sum, thenevil overwhelmed the good. The SecondnFlood, this that now subsides on thenbroken earth, they brought on themselves.nThfey had not lived according tonthe Covenant. . . . Therefore I let themndo away with themselves. They inventednthe manner; I turned my head. That younwent on living, Mr. Cohn, I regret to say,nwas no more than a marginal error. Suchnthings may happen.”nCohn doggedly tries to reconstruct hisnold civilization but at every step, like annOld Testament patriarch, he finds hisnhopes frustrated by the same old humanncussedness th’at angered Moses andnIsaiah. The apes in his small world lie,nquarrel, sulk, intimidate, cower,nmutilate, rape, kill, and cannibalize.nCohn himself degenerates to the pointnwhere he impregnates the lisping chimp,nMary Madelyn, in a scene of such badntaste that it could have been written bynErica Jong. Cohn is driven by the hopenthat the religious teachings of the Judaicntradition might develop a humane civilizationnamong these brutes, that “if thisnsmall community behaved, developed,nendured, it might someday—if somenchimpy Father Abraham got himselfnborn—produce its own Covenant withnGod.” But the island becomes onlynanother failed Utopia in which the idealisticnvision of the founder is smashed bynreality as Cohn feels Buz’s razor at hisnthroat.nMalamud’s allegory weaves in and outnof the narrative in such a way as to frus-nChronicles of CulturenWhat is symbolized in the death ofnCohn, bound and kneeling, at the handsnof Buz? Any attempt at exegesis in thisnnovel creates more problems than itnsolves. Malamud’s olio of rabbinic lore,nfarce, parable, theology, and wordngames j ust doesn’ t woik. His short storiesnand novels are marked by their evocationnof human concerns, but such is not thencase with God’s Grace.nFighting the Better FightnFranky Schaeffer: A Time for Anger:nThe Myth of Neutrality; CrosswaynBooks; Westchester, Illinois.nThe Wealth of Families: Ethics andnEconomics in the 1980’s; Edited bynCarl A. Anderson and WilliamJ. Gribbin;nThe American Family Institute;nWashington, D.C.nby Leo BrowningnxVnger seems a peculiarly unchristiannemotion. After all, Jesus taught his disciplesnto turn the other cheek whennstruck and chided His apostles for theirnvengeful desire to call fire down fromnheaven upon inhospitable Samaritannvillages who turned away their Master.nHowever, the use to which the Galileannput His scourge made of cords stronglynimplies that when the issue is somethingnlarger than personal affront, anger maynMr. Browning expresses his religiousnfaith and filial commitment as a churchnorganist and father in the Midwest.nnniVlonsignor Quixote and God’snGrace, whatever their merits or weaknesses,narc reminders that there are stillnwriters who are willing to do more thannpander to popular taste, who believe thatncommitment to beliefs and values isnnecessary for the survival of mankind.nAlthough they die as a result of their battlesnagainst the world and the flesh,nQuixote and Cohn also win victories of ansort in being true in their quests to solvenwhat the professor at the end of Greene’snbook calls the “infinite mystery.”nNeither the priest nor the scientist solventhe mystery, but at least each shows that anquiet and humble heroism is still possiblenin a world the Monsignor calls “andesert without end.” By their struggles,nMonsignor Quixote and Cal Cohn proventhat human beings are more than “fictionsn… in the mind of God.” Dnwell be the appropriate Chiistian response.nIt is precisely such righteousnwrath that Franky Schaeffer wishes to encouragenwith A Time for Anger: ThenMyth of Neutrality. And though henwishes particularly to foster ire amongnevangelical Christians like himself,nSchaeffer persuasively contends that allnAmeiicans now live in “times in whichnanyone with a shred of moral principlenshould be profoundly angry.” Indeed,ndespite Schaeffer’s extensive use of conservativenProtestant theologians andnwriters such as his father, Francis Schaeffer,nand his frequent quotation of Scripture,nhe casts his net widely enough tongive his argument cogency with Christiansnof different orientation and even—nthough surely to a lesser degree—withnmoral secularists. When the voices ofnMother Teresa, Aleksandr Solzhenitsyn,nC.S. Lewis, Sir William Blackstone,nGeorge Will, and Leopold Tyrmand joinnin a single message and when key elementsnof that message are echoed byndecidedly more liberal commentatorsnsuch as Hodding Carter, Harvey Cox,n