Raewyn Orlich’s book In Grandpa’s Shoes is written to a Seventh-day Adventist audience, meant as a tool to promote intergenerational conversations, relationships, and small groups. As Orlich states in her introduction, backed by well-researched data, resiliency is dependent on intergenerational connection, the antithesis of the striation and isolation that is normative in contemporary Western society. Each chapter provides a personal story that encompasses biblical theology, along with the beliefs and history of Seventh-day Adventists. The chapters then conclude with discussion questions designed to spur conversation within intergenerational groups.
The relationship between Orlich and her grandparents, specifically her grandfather, provides the backdrop of Orlich’s personal stories. Her grandfather’s pastoral example inspired Orlich’s desire to enter ministry, which his support gave her the courage to pursue. The theme of running—drawn from her grandfather’s, and then her own, experiences as avid long-distance runners—provides the metaphors and lessons in most chapters. These stories are further enriched by the cross-cultural reflections Orlich includes, as several generations of her family—including her grandparents—lived in South Africa. This becomes particularly relevant in her chapter on racial injustice. Orlich’s inclusion of a deeply considered discussion of her grandparents’ lives as whites living through apartheid in South Africa, their growing consciousness of their benefits at the expense of others, and how they changed was especially helpful as she drew parallels to America’s race issues and the attitude with which white people can humbly come to the discussion.
Central to Orlich’s book is the gospel of Jesus Christ, which she beautifully articulates in chapter 5. Here, she explains the life-changing difference Jesus makes for all, and then she narrows the discussion to its impact in her own life. She humbly and vulnerably shares childhood experiences of abuse that shaped her view of God the Father. Then, Orlich acknowledges those who have experienced similar abuse and have different responses than her own, which causes her to sensitively consider how she refers to God. This chapter demonstrates a strength of the book—rather than giving easy answers, Orlich reflects on difficult experiences, considers what can be learned, and offers how to learn from others with the redemptive work of Jesus at the center. This is seen also in her chapters on God and human suffering, racial justice, and women’s ordination.
Orlich devotes an entire chapter to women in ministry, appropriately called “Your Daughters Shall Prophecy,” as she becomes a head pastor herself during her career. Here, the author explicitly lays out the biblical argument for women and men to lead together in equality. She provides stories of what this mutuality looks like, the pain of church members who oppose it, and the beauty of a community which comes around women and provides support as they lead. As with most chapters, her Seventh-day Adventist beliefs are woven into the story. And here, she also discusses the arguments that culminated in a worldwide vote in 2015 that decided against the ordination of women. Despite this, Orlich explains how her grandmother understood the significance of the vote, noting how so many more people voted for women’s ordination than they ever expected. She carefully explains the Seventh-day Adventist beliefs that support the ordination of women, and as in other chapters, gives considerable attention to the key founder of Seventh-day Adventism, Ellen White. Orlich then explains how many Seventh-day Adventist Conferences1 in the USA have decided to fully ordain women anyway!
Orlich gently encourages Adventists to consider difficult contemporary issues and together work towards a Christ-like response. Thus, issues of Sabbath keeping on Saturday, vegetarianism, and beliefs regarding the dead sleeping until the coming of Christ are continuously part of the conversation. In each case, she unilaterally supports the Adventist position, providing examples from her own and her grandfather’s lives, most obviously in the many marathons where they asked for and were granted special permission to run on Friday rather than on Saturday. But she stridently resists legalism, reflecting on Jesus’s own actions on the Sabbath that were more concerned with making people whole than following the letter of the law. Orlich provides examples of her grandparents being consistently more concerned with honoring Jesus’s heart of love over a legalism that would hinder them from activities like grocery shopping for a hungry family on Saturday. She traces her grandparents’ journey regarding eating meat, recognizing the health benefits of some meat, as well as the dangers in extremes.2 Ultimately, both Orlich and her grandparents’ goal is to reach people across all groups with the love of Jesus, which she depicts time and time again with her grandfather’s unexpected relationships outside of Seventh-day Adventism.
Due to Orlich’s focus on her intended audience, non-Adventist Christian traditions may not find this book relevant to their Christian world. The first chapter is devoted to her family’s lineage and work in South Africa. This recounting of family lineage is an Adventist cultural trademark, as they seek to place one another and see where they might connect. However, it can be quite dry and tedious for non-Adventists. Still, knowing and understanding the history and beliefs of various Christian traditions often helps us better understand our own. Specifically, in the context of women’s ordination, many denominations that were formed in the mid-to-late 1800s follow a similar course to Seventh-day Adventists. Like them, they were either begun by women or as egalitarian, ultimately limited women’s leadership, and today are re-considering women’s place in the home, church, and world. However, the real strength of this book is Orlich’s focus on the gospel and the importance of intergenerational relationships— something relevant to all Christians.