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He offers the example of a woman whose daughter was murdered who now gives presentations to juvenile offenders—alongside the person who killed her daughter. The woman and her sister recently met with five members of the offender's family in what is called a "healing circle," in which people affected by a crime come together for dialogue. Doerfler says the woman continues to claim that she can't forgive her daughter's murderer.

"I say, 'Fine. Call it whatever you want,' " Doerfler says with a smile. "Just keep doing what you're doing."

By including voices from varying perspectives, God and the Victim offers readers a full-orbed theological examination of crime-related issues. One lapse in the volume's otherwise extensive scope, however, is its failure to examine how crime, deviance, and victimization are constructed in the public imagination. How do we define crime, and whose purposes do these definitions serve? Why do we assume that the main threat to our safety and well-being comes from those below—rather than above—us on the socioeconomic ladder?

For example, why does the victims' rights movement not include the concerns of victims of white-collar crime and industrial pollution? And if, as some studies show, poverty increases the pressures to commit property crimes, why do we not work to eliminate our nation's criminally large income gap rather than simply deploring the high crime rates of impoverished neighborhoods?

These questions remain largely unasked in the volume. Investigation into these and similar questions could inform, broaden, and deepen the scope of both crime-victim ministries and restorative-justice programs.

God and the Victim provides a valuable jumping-off point for Sunday-school classes, small groups, and individuals to reflect on victimization and how to become involved in helping victims. Issues of evil, victimization, justice, and forgiveness cannot be contained between the covers of a book, nor can they be dislodged from their political, economic, and social casings. Indeed, as more and more Christians involve themselves in crime-victim ministries, we need a Christian sociopolitical inquiry into constructions of crime and victimization that is as informed, penetrating, and prophetic as the theological reflections of God and the Victim.

Valerie Weaver-Zercher of Harrisburg, Pennsylvania, is a graduate student in the University of Pennsylvania's Reading/ Writing/Literacy program and former assistant and managing editor of Gospel Herald.

This essay's one-name references to crime victims are pseudonyms.

The Neighbors Who Care Web site offers more information about the organization, help for crime victims, what churches can do to become more involved, and a blurb or two about God and the Victim.

God and the Victim can be ordered through the Christianity Online bookstore and other book retailers.

Earlier Christianity Today articles on crime victims and restoration include Charles Colson's column "Why We Should Be Hopeful" (Apr. 26, 1999) and "Redeeming the Prisoners" (Mar. 1, 1999). Today's Christian Woman, a Christianity Today sister publication, also looked at restorative justice in its May/June 1999 cover story, "Forgiving the Dead Man Walking | What would it take for crime survivor Debbie Morris to finally find peace?"

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April 24 2000, Vol. 44, No. 5