NEW YORK TIMES BESTSELLER The “paradigm-influencing” book (Christianity Today) that is fundamentally transforming our understanding of white evangelicalism in America. Jesus and John Wayne is a sweeping, revisionist history of the last seventy-five years of white evangelicalism, revealing how evangelicals have worked to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism—or in the words of one modern chaplain, with “a spiritual badass.” As acclaimed scholar Kristin Du Mez explains, the key to understanding this transformation is to recognize the centrality of popular culture in contemporary American evangelicalism. Many of today’s evangelicals might not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done. Challenging the commonly held assumption that the “moral majority” backed Donald Trump in 2016 and 2020 for purely pragmatic reasons, Du Mez reveals that Trump in fact represented the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values: patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community. A much-needed reexamination of perhaps the most influential subculture in this country, Jesus and John Wayne shows that, far from adhering to biblical principles, modern white evangelicals have remade their faith, with enduring consequences for all Americans.

Aggression is ambiguous in our society, according to Kathleen Greider. While giving us strength to fight the world's social ills or to create vital and powerful lives, aggression can also lead to rage and violence. Thus, society has often viewed aggression as evil or sinful. Greider wants Christians to repair their view of aggression and realize that aggression is what can spur them to make the world better. In exploring aggression from feminist, pastoral, and theological perspectives, Greider examines the relationships between violence and vitality, passion and aggression, and finds that Christians can be strong without being destructive.

In 1937, prior to the 1948 inauguration of the World Council of Churches, Karl Barth challenged the churches to engage in 'real strict sober genuine theology' in order that the unity of the church might be visibly realized. At that time The Salvation Army didn't aspire to become formally known as a church, even though it was a founding member of the WCC. Today it is globally known as a social welfare organization, concerned especially to serve the needs of those who find themselves at the margins of society. Less well known is that seventy years after Barth's challenge it has made its peace with the view that it is a church denomination. Accepting Barth's challenge to the churches, and in dialogue with his own ecumenical ecclesiology, the concept of the church as an Army is interrogated, in service to The Salvation Army's developing understanding of its identity, and to the visible unity of God's church.

When early Christians began to study the Bible, and to write their own history and that of the Jews whom they claimed to supersede, they used scholarly methods invented by the librarians and literary critics of Hellenistic Alexandria. But Origen and Eusebius, two scholars of late Roman Caesarea, did far more. Both produced new kinds of books, in which parallel columns made possible critical comparisons previously unenvisioned, whether between biblical texts or between national histories. Eusebius went even farther, creating new research tools, new forms of history and polemic, and a new kind of library to support both research and book production. Christianity and the Transformation of the Book combines broad-gauged synthesis and close textual analysis to reconstruct the kinds of books and the ways of organizing scholarly inquiry and collaboration among the Christians of Caesarea, on the coast of Roman Palestine. The book explores the dialectical relationship between intellectual history and the history of the book, even as it expands our understanding of early Christian scholarship. Christianity and the Transformation of the Book attends to the social, religious, intellectual, and institutional contexts within which Origen and Eusebius worked, as well as the details of their scholarly practices--practices that, the authors argue, continued to define major sectors of Christian learning for almost two millennia and are, in many ways, still with us today.,