New Books in Biblical Studies

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.

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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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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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