part by redistributing profits from a software company founded by its members. It started a private school that works against educational opportunity hoarding by redistributing such opportunity. Redeemer is a small, limited example, but for Tran it shows how Christians can participate in the divine economy. In this economy, humans are connected with one another and creation through God’s love, with reparative works of justice and mercy being part and parcel of economic life. Tran’s focus on political economy and his subsequent resistance to a Black/White binary carry immense consequences for Christian theology. Theological discourses too often treat race as a remote abstraction—theologians love our abstractions, after all!— without sufficient attention to how racism has been inscribed into our material conditions. Even when theological discourses give attention to material conditions, they often focus on racism within laws, within colonized imaginations, within church institutions, and so forth, without focusing on earlier labor systems that produced the racial classifications, first in Europe then globally. Furthermore, Tran’s case study method offers a welcome model of studying racism through concrete history rather than remote analysis. Tran’s ability to balance neighborhood-level investigation with more wide-ranging considera- tions is exceptional, leading to astute explanations of complicated phenomena. If accenting racial capitalism is the book’s greatest strength, Tran’s nearly exclusive focus on it also limits his analysis. Racial capitalism seems to tell most of the story of racism in this book, yet I think there must be more. It seems to me that our racist sins prove so pernicious that they require fuller excavating than materialist analyses of political economy can provide on their own. Racism has infected our reason, for example, such that focusing on race’s discursive aspects proves vital to understanding and overcoming our situation. Works like Achille Mbembe’s Critique of Black Reason or Emmanuel Chukwudi Eze’s On Reason show how racism has become embedded in thought itself. Even if political economy should have priority in our analyses of racism—and I think it should—that does not mean neglecting other aspects like racism’s cultural or ontological functioning simply because we have addressed racial cap- italism. Tran briefly responds to this concern when he rebuts Afropessimism, but his rebuttal relates more to pessimism and intellectual history than to this wider worry that diagnosing racisms requires more than materialist analyses alone. In short, I wanted to know more about the spirit of racial capitalism, not just its material qualities. Given all that this book achieves, that quibble is a minor one. Tran displays remarkable methodological rigor, deep care for those he is researching, and nuanced analysis that draws on existing literature without being beholden to it. It is exemplary theological ethics. Ross Kane Virginia Theological Seminary The Lord Is My Shepherd: Psalm 23 for the Life of the Church Richard S. Briggs Grand Rapids, MI: Baker Academic, 2021. 224 pp. $16.99 Richard S. Briggs is lecturer in Old Testament and director of biblical studies at Cranmer Hall, St. John’s College, Durham University. He is also an ordained minister in the Book Reviews 459