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.,

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.

Welcome to Your Place in a Worldview Minority In an increasingly secular society, those who have a biblical worldview are now a shrinking minority. As mainstream culture grows more hostile toward the Bible’s truths and those who embrace them, you’ll face mounting pressures—from family, friends, media, academia, and government—to change and even abandon your beliefs. But these challenges also create abundant opportunities to stand strong for Christ and shine light to those hurt by the darkness of our day. In Faithfully Different, author and apologist Natasha Crain shares how you can live out your faith with conviction, discernment, and courage. You’ll be equipped to identify and respond to today’s most significant worldview pressures, such as cancel culture, secular social justice, progressive Christianity, deconstruction, virtue signaling, and more engage effectively with a world that ridicules biblical truths defend your faith from misguided influences and live as a bold witness for the Lord As the standards of our day mutate and devolve, Faithfully Different will give you the insight and encouragement you need to believe, think, and live biblically no matter what you face in these turbulent times.

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.

Erlandson articulates the growing frustration that many people have with Christianity and shows how a church is not needed to create a challenging and life-changing new path based on the simple call to love God and love one's neighbor.

Reprint of the original, first published in 1875.

In this trenchant examination of Christianity’s dark side, a criminologist argues persuasively that high rates of violent crime in the United States can be correlated with Christian conservative attitudes, especially in regard to social mores and politics. Of particular concern is “Christian nationalism.” Supporters of this movement argue that America was founded as a Christian nation and they work to install their fundamentalist brand of Christianity as the dominant factor in American political and social life. Far from being a fanatic outlier sect, this group is shown to have significant cultural influence, especially in the American South. Not coincidentally, the author suggests, the South also has the highest homicide rates. Noting the violent biblical passages often cited by religious conservatives, their sense of righteousness, their dogmatic mindset that tolerates no dissent, and their support for harshly punitive measures toward “sinners,” Peterson Sparks shows that their worldview is the ideal seedbed for violence. Not only does this mindset make violent reactions in interpersonal conflicts more likely, the author says, but it exacerbates the problems of the criminal justice system by advocating policies that create high incarceration rates. The author also devotes particular attention to the victimization of women, children, and LGBT people, which follows from this rigid belief system. While not resorting to a blanket condemnation of Christianity or religion as a whole, Peterson Sparks issues a wake-up call regarding conservative Christianity’s toxic mixture of fundamentalism, authoritarian politics, patriotism, and retributory justice.