[Cross-posted from New Books in Religion] As one of Time Magazine’s “100 Most Influential People in the World” Rob Bell is a name that is now known well beyond the confines of his megachurch in Grandville, Michigan or within evangelical circles. Bell has been at the forefront of contemporary Christian movements in America and is situated in a unique liminal space where he refuses to be defined. In a new book, Rob Bell and A New American Christianity (Abingdon Press, 2012), James Wellman, Jr.,  Associate Professor of Religion at the University of Washington, probes Bell’s life and examines how he can serve as a lens for understanding the shifting boundaries of the American religious landscape.

For Wellman, the enthusiasm and success of congregations like Bell’s Mars Hill Church is indicative of the failure of fundamentalism in American Christianity. The refusal to be labeled by a particular interpretive framework reflects the growing American population’s self-identity as “nones.” This might be why many from the “Spiritual but not Religious” persuasion are attracted to Bell. In fact, after the publication of Bell’s most recent book, Love Wins (2011), he has been charged with being a universalist who is amending the gospel. So what does Rob Bell reveal about American religious culture? How is it changing? And where is it headed? In my conversation with Wellman, we discuss the role of performance, charisma, media, the artistry of the sermon, the relationship between the secular and sacred, gender inclusion, experience over belief, discipleship for here and now, and the importance of media competency.

[Cross-posted from New Books in History] Are you looking for a good Hanukkah gift? A good Christmas gift? Heck, any gift? Or maybe you just want to read a terrific book? Well I’ve got just the ticket: Ilan Stavans and Steve Sheinkin‘s, El Iluminado: A Graphic Novel (Basic Books, 2012). Stavans and Scheinkin team up to perform a minor miracle: they not only tell the story of hispanic crypto-Jews (conversos, marranos) in the Old and New Worlds, but they do it in the most entertaining, compelling way possible–with a great, moving, thought-provoking, and often funny (yes, funny) mystery. This is how popular history should be done. El Iluminado is–or should be–a model for all those scholars who want to bring their work to the public. I strongly urge you to take a look at the book and perhaps give it to someone you love.

When I was in Seminary I was assigned many theological tomes to read and one was especially difficult to get through. It was Systematic Theology by Charles Hodge. This work was dense, long, and I must confess, wound up mostly unread. So when I came across Dr. Paul Gutjahr’s Charles Hodge: Guardian of American Orthodoxy (Oxford University Press, 2011), I knew I had to find out why someone would write a biography about this man. It turns out there is much more to Hodge than I imagined. Dr. Gutjahr sets Charles Hodge in context and takes us through all of his 80 years letting us see into his family, friendships and battles. He concludes showing how Hodge is still influencing Christianity in America today.

Michael Haykin’s book The Reformers and Puritans as Spiritual Mentors (Joshua Press, 2012) attempts to create a “useable past” by highlighting the lives of several Reformers and Puritans. Dr. Haykin combines the narrative of the past with issues that are of importance to the Church today such as the role of the Holy Spirit, the place of marriage, soul care and the value of the Bible. This book will be a valuable read not only for people interested in Church history, but anyone who would be guided by the past.

[Crossposted from New Books in Russia and Eurasia] What are ethics? What are morals? How are they constituted, practiced, and regulated? How do they change over time? My own research is informed by these question; so is Douglas Rogers’. So it was only natural that I would be drawn to Rogers’ new book The Old Faith and the Russian Land: A Historical Ethnography of Ethics in the Urals (Cornell UP, 2009). I was not disappointed.

Blending history with ethnography, Rodgers carefully examines how the priestless Old Believer community in the small Russian town of Sepych adapted its ethical practices in three historical episodes.  First, the abolition of serfdom. It caused a spiritual schism among the failthful.  Second, The coming of Soviet power, and particularly the violent, forced resettlement of collectivization, anti-religious campaigns, and the labor incentives of socialism. Soviet power broadened generational gaps within Sepych, though, paradoxically, it also strengthened the Old Belief in Sepych (via the help of Soviet archaeographers). Finally, the arrival of Post-Soviet Russia. It brought increasing social inequality, privatization, and new notions of the community’s ethical leadership and repertoire. During each of these tumultuous moments, the Old Believers’ tried mightily to square how they ought to act with the way they actually act. and to reaffirm the borders between “this world” and the “other world.” In the end, Rogers’ findings not only point to the resilience of Old Belief, but also its adaptability to the pressures of modernity.

[Crossposted from New Books in Russian and Eurasian Studies] The lives, let alone the fates, of Imperial Russia’s priesthood have garnered little attention among historians. I think the reason is partially because the research of most Russian historians has been focused on explaining the country’s torturous modernization. The orthodox clergy were hardly (so the story goes) modernizers, so they could be ignored. I, too, accepted the clergy as a moribund social caste after reading I. S. Belliustin’s Description of the Clergy in Rural Russia in graduate school.  A parish priest himself, Belliutsin lambasted his colleagues for their drunkenness, parasitism, and utter disregard for the souls of their flock. Only Bolshevik anti-religious propaganda could surpass the passion of Belliutsin’s indictment.

Enter Laurie Manchester‘s Holy Fathers, Secular Sons: Clergy, Intelligentsia, and the Modern Self in Revolutionary Russia (Northern Illinois UP, 2008). In this fascinating book, Manchester traces the paths of the sons of priests (popovichi) out of the castelike clergy and into more “modern” and “secular” professions and political movements.  After their emancipation in 1860s, popovichi increasingly became academics, doctors, journalists, educators, businessmen, and revolutionaries. Manchester explains, however, that we would be wrong to assume that this departure from traditional roles meant the priest’s sons abandoned their Orthodox upbringing. On the contrary, many popovichi stressed their religious traditions, ethics, and worldview in their new “secular” mission to save Russia. Their Orthodox values provided a moral foundation that made them distinct in the ranks of Russia’s intelligentsia. These values also outlasted the Bolshevik Revolution. The Bolsheviks may have destroyed the Orthodox clergy as a social class, but eliminating its ethos proved far more difficult.  Manchester’s complex tale provides a much needed challenge to our image of the backward priest and secular, westernized intelligent by showing that for the sons of priests the self-fashioning of a secular identity never strayed to far from its religious antecedents.

[Crossposted from New Books in History] Today we talk to J. D. Bowers of Northern Illinois University about his book Joseph Priestley and English Unitarianism in America (Pennsylvania State University Press, 2007). Against the received wisdom, Bowers argues that American Unitarianism did not emerge solely from indigenous Boston-based Congregationalism. Instead, he shows that Joseph Priestly and English Unitarianism exercised considerable influence on the church throughout the nineteenth century, despite what the Unitarians themselves claimed. Mark D. McGarvie of the University of Richmond calls the book “beautifully and persuasively written,” and Daniel Walker Howe of Oxford and UCLA says Bower’s work is “A resolute and positive reaffirmation of Joseph Priestly’s place in the heritage of American Unitarianism.”

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[Crossposted from New Books in History] In the Gospels, the disciples come to Jesus and ask him about the End of Days. He’s got bad news and good. First, everything was going to go hell, so to say: “And Jesus answered . . . many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.” (Mathew 24: 4-8 KJV). But then, Jesus says, things are going to get a lot better for those who hold fast: “But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.” (Mathew 24: 13-14 KJV) Now you may think all of this is allegory. But people in the Middle Ages didn’t. They took it to heart and acted on it, most significantly by launching the Crusades (which, as you know, were many). That’s one of the many interesting messages of Brett Whalen‘s new book Dominion of God: Christendom and Apocalypse in the Middle Ages (Harvard UP, 2009). The Christians believed that, as Jesus said, the gospel would be preached everywhere before the End. Well circa 1100 it was hardly preached everywhere. It wasn’t even preached in the Holy Land, which was of course held by Infidels. Clearly something had to be done about that. Thus was the Church of Christ turned into the Army of God, all in the name of speeding the End of Time. As Brett points out, things got a little out of hand in the period that followed. Turns out that not having God on your side can mean trouble. Read the book and find out how.

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[Crossposted from New Books in History] There’s a quip that goes “Christianity is probably a great religion. Someone should really try it.” The implication, of course, is that most people who call themselves Christians aren’t very Christian at all. And, in truth, it’s hard to be a good Christian, what with all that loving your enemies, turning the other cheek, and helping the poor. It’s particularly hard to pull off in the modern world. But some have tried, at least in part. Foremost among them are the Christian pacifists. They are the subject of Kip Kosek’s wonderful book Acts of Conscience: Christian Nonviolence and Modern American Democracy (Columbia University Press, 2009). Kip shows that the pacifists—more specifically members of the Fellowship of Reconciliation (FoR)—were an oddly influential group. They utterly failed in their primary mission, that is, to create a world without war. They themselves didn’t fight, but that didn’t stop everyone else from going at it hammer and tong. Yet in pursuing that quixotic end the pacifists managed to either launch or aid several progressive causes that stand at the center of modern political life. These include: civil liberties (the ACLU), racial equality (the Civil Rights Movement), the Anti-Vietnam war campaign (the SNCC), and the nuclear disarmament movement (the Nuclear Freeze Campaign) among others. The members of FoR were on the right side of all these issues before it was clear what the right side was. And they suffered for it, though they were vindicated in the end. Kip does an excellent job of explaining how their Christian faith gave them the courage of their convictions and thereby allowed them—a tiny group of believers—to help create modern liberal democracy.

It’s very common today for seemingly sensible people to claim that religion is the cause of much that is the wrong in the world. But, as Kip demonstrates, it’s also the cause of much that is right.

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