On the one hand, Eagleton demolishes what he calls the "superstitious" view of God held by most atheists and agnostics and offers in its place a revolutionary account of the Christian Gospel. On the other hand, he launches a stinging assault on the betrayal of this revolution by institutional Christianity. There is little joy here, then, either for the anti-God brigade -- Richard Dawkins and Christopher Hitchens in particular -- nor for many conventional believers. --Résumé de l'éditeur.
This book traces the origins of a faith--perhaps the faith of the century. Modern revolutionaries are believers, no less committed and intense than were Christians or Muslims of an earlier era. What is new is the belief that a perfect secular order will emerge from forcible overthrow of traditional authority. This inherently implausible idea energized Europe in the nineteenth century, and became the most pronounced ideological export of the West to the rest of the world in the twentieth century. Billington is interested in revolutionaries--the innovative creators of a new tradition. His historical frame extends from the waning of the French Revolution in the late eighteenth century to the beginnings of the Russian Revolution in the early twentieth century. The theater was Europe of the industrial era; the main stage was the journalistic offices within great cities such as Paris, Berlin, London, and St. Petersburg. Billington claims with considerable evidence that revolutionary ideologies were shaped as much by the occultism and proto-romanticism of Germany as the critical rationalism of the French Enlightenment. The conversion of social theory to political practice was essentially the work of three Russian revolutions: in 1905, March 1917, and November 1917. Events in the outer rim of the European world brought discussions about revolution out of the school rooms and press rooms of Paris and Berlin into the halls of power. Despite his hard realism about the adverse practical consequences of revolutionary dogma, Billington appreciates the identity of its best sponsors, people who preached social justice transcending traditional national, ethnic, and gender boundaries. When this book originally appeared The New Republic hailed it as "remarkable, learned and lively," while The New Yorker noted that Billington "pays great attention to the lives and emotions of individuals and this makes his book absorbing." It is an invaluable work of history and contribution to our understanding of political life.
Religious commitments can be a powerful engine for progressive social change, and in this new book, Raúl E. Zegarra examines the process of articulation of religious beliefs and political concerns that takes place in religious organizing and activism. Focusing on the example of Latin American liberation theology and the work of Peruvian theologian Gustavo Gutiérrez, Zegarra shows how liberation theology advocates have been able to produce a new balance between faith and politics that advances an agenda of progressive social change without reducing politics to faith or faith to politics. Drawing from theologian David Tracy's method of critical correlation, the book focuses on key historical, philosophical, and theological shifts that have allowed liberation theologians to produce a new interpretation of the relationship between faith and politics in the Christian tradition, especially when issues of social justice are at stake. The book further approaches liberation theology's contributions to theorizing social justice through an unconventional path: a critical dialogue with the work of philosopher John Rawls. This dialogue, as Zegarra contends, allows us to see more clearly the contributions of liberation theology to the cause of progressive social change. Ultimately the book stands between "public religion" and "public reason," offering something of a blueprint for theological innovation and for how to remain committed to one's faith while respecting and defending the core values of democracy.
The French Revolution was one of the greatest events in world history, filled with remarkable characters and dramatic events. From its beginning in 1789 to the Reign of Terror in 1793–94, and through the ups and downs of the Directory era that followed, the Revolution showed humanity at its optimistic best and its violent worst; it transformed the lives of all who experienced it. The French Revolution: Faith, Desire, and Politics offers a fresh treatment of this perennially popular and hugely significant topic, introducing a bold interpretation of the Revolution that highlights the key role that religion and sexuality played in determining the shape of the Revolution. These were issues that occupied the minds and helped shape the actions of women and men; from the pornographic pamphlets about queen Marie-Antoinette to the puritanical morality of revolutionary leader Maximilien Robespierre, from the revolutionary catechisms that children learned and to the anathemas hurled on the Revolution from clandestine priests in the countryside. The people who lived through the French Revolution were surrounded by messages about gender, sex, religion and faith, concerns which did not exist outside of the events of the Revolution. This book is an essential resource for students of the French Revolution, History of Catholicism and Women and Gender.
"Revolutionary Spirits" brings to life the complex creeds and personalities of America's founding fathers, and confronts many of the later myths about the religious views of some of the most notable figures in history. These founders worshiped Nature's God, not the God of the Bible, and sought spiritual inspiration in Creation rather than in the traditional religious creeds. They intended to found a republic of virtue, with the understanding that civic virtue entailed respect for the diverse religious landscape that characterized America from its very beginning. Together, they fashioned a new, democratic faith based on reasoned investigation rather than special revelation, grounded in free inquiry and the right of each individual to approach the Holy in his or her own manner. Offering clear and candid portraits of Franklin, Washington, Paine, Adams, Jefferson, and Madison as both religious reformers and political rebels, "Revolutionary Spirits" tells the illuminating story of these unorthodox men of faith and thought, and reclaims their spiritual inheritance for us all. -- From publisher's description.
Whether America was founded as a Christian nation or as a secular republic is one of the most fiercely debated questions in American history. Historians Matthew Harris and Thomas Kidd offer an authoritative examination of the essential documents needed to understand this debate. The texts included in this volume - writings and speeches from both well-known and obscure early American thinkers - show that religion played a prominent yet fractious role in the era of the American Revolution. In their personal beliefs, the Founders ranged from profound skeptics like Thomas Paine to traditional Christians like Patrick Henry. Nevertheless, most of the Founding Fathers rallied around certain crucial religious principles, including the idea that people were "created" equal, the belief that religious freedom required the disestablishment of state-backed denominations, the necessity of virtue in a republic, and the role of Providence in guiding the affairs of nations. Harris and Kidd show that through the struggles of war and the framing of the Constitution, Americans sought to reconcile their dedication to religious vitality with their commitment to religious freedom.
Were America's Founders Christians or deists? Conservatives and secularists have taken each position respectively, mustering evidence to insist just how tall the wall separating church and state should be. Now Gregg Frazer puts their arguments to rest in the first comprehensive analysis of the Founders' beliefs as they themselves expressed them-showing that today's political right and left are both wrong. Going beyond church attendance or public pronouncements made for political ends, Frazer scrutinizes the Founders' candid declarations regarding religion found in their private writings. Distilling decades of research, he contends that these men were neither Christian nor deist but rather adherents of a system he labels "theistic rationalism," a hybrid belief system that combined elements of natural religion, Protestantism, and reason-with reason the decisive element. Frazer explains how this theological middle ground developed, what its core beliefs were, and how they were reflected in the thought of eight Founders: John Adams, Thomas Jefferson, Benjamin Franklin, James Wilson, Gouverneur Morris, James Madison, Alexander Hamilton, and George Washington. He argues convincingly that Congregationalist Adams is the clearest example of theistic rationalism; that presumed deists Jefferson and Franklin are less secular than supposed; and that even the famously taciturn Washington adheres to this theology. He also shows that the Founders held genuinely religious beliefs that aligned with morality, republican government, natural rights, science, and progress. Frazer's careful explication helps readers better understand the case for revolutionary recruitment, the religious references in the Declaration of Independence, and the religious elements-and lack thereof-in the Constitution. He also reveals how influential clergymen, backing their theology of theistic rationalism with reinterpreted Scripture, preached and published liberal democratic theory to justify rebellion. Deftly blending history, religion, and political thought, Frazer succeeds in showing that the American experiment was neither a wholly secular venture nor an attempt to create a Christian nation founded on biblical principles. By showcasing the actual approach taken by these key Founders, he suggests a viable solution to the twenty-first-century standoff over the relationship between church and state-and challenges partisans on both sides to articulate their visions for America on their own merits without holding the Founders hostage to positions they never held.
While Mexico's spiritual history after the 1910 Revolution is often essentialized as a church-state power struggle, this book reveals the complexity of interactions between revolution and religion. Looking at anticlericalism, indigenous cults and Catholic pilgrimage, these authors reveal that the Revolution was a period of genuine religious change, as well as social upheaval.
Could the gospel be lost in evangelical churches? In this book, J.D. Greear shows how moralism and legalism have often eclipsed the gospel, even in conservative churches. Gospel cuts through the superficiality of religion and reacquaints you with the revolutionary truth of God's gracious acceptance of us in Christ. The gospel is the power of God, and the only true source of joy, freedom, radical generosity, and audacious faith. The gospel produces in us what religion never could: a heart that desires God. The book’s core is a “gospel prayer” by which you can saturate yourself in the gospel daily. Dwelling on the gospel will release in you new depths of passion for God and take you to new heights of obedience to Him. Gospel gives you an applicable, exciting vision of how God will use you to bring His healing to the world.
What kind of revolution brings true freedom to both society and the human soul? Cultural observer Os Guinness contrasts the secular French Revolution with the faith-led revolution of ancient Israel. Arguing that the story of Exodus is the richest vision for freedom in human history, his exploration charts the path to the future for America.
