A perceptive review that considers J&JW's reception: "Like preachers, doctrines, politicians & positions, books & authors can become identity markers for subcultures, movements, and communities. Battleground books become symbols of community signaling." 1/ faithliterally.com/p/jesus-and-jo…
Napier suggests that J&JW is poised to become a symbol for camp categorization btw progressives and conservatives. I know what he means, and I've watched this begin to play out with fascination. But I'd dispute the categories "progressive" and "conservative." 2/6
What I see are conservatives embracing J&JW, at least if the word still means anything other than "white nationalist Trump-supporter." Conservative white evangelicals who look at J&JW and say "this is not what I believe" are redrawing the boundaries... 3/6
...or at least reconsidering those boundaries, between who is in and who is out, the orthodox and "the other." Given the long history of polarization, this is remarkable to see. 4/6
And Napier is right: this is more than a classic historical argument, & I do hope it spawns many book-length studies. I was compiling a list of books I'd love to read as I wrote. But is succeeds in part, I think, because existing histories have failed to frame pressing Qs. 5/6
The takeaway: "DuMez has served the ev church w/ an opportunity & we should take advantage of it. READ IT AND WRESTLE. Don't read defensively in self-protection, nor let it merely confirm your biases. Read critically of yourself & the narrative and let the experience refine you."
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Apologies for the tardiness (my pesky day job interferes with my Twitter habit from time to time), but before the week is out I wanted to return @mereorthodoxy's absolutely fascinating (to me!) J&JW symposium. And so, a Friday night thread:
First, this nuanced review by @klh_sanders, which is familiar to me because, of all of the reviews I've seen of J&JW, this one most resembles the critics' voices that I conversed w/ in my head as I wrote J&JW. I considered these objections as I wrote, I weighed the evidence...
...and I crafted my narrative. So...I don't think my treatment of "outliers as evidence" is quite as reckless as Sanders suggests. I tried to take pains to differentiate even as I identified affinities. And many evs are variously shaped by mainstream and "extreme" influences.
A poignant reflection written by my friend, Barbara Carvill, professor emerita at Calvin University. She was baptized into the Germain Christian church under the Third Reich, by a pastor who preached antisemitism, and... 1/4
...making “Jesus into a Germanic heroic warrior.” The pastor congratulated her parents for producing another child for the Lebenskampf, for the German warrior nation. Her father was commended for his loyalty and obedience.... 2/4
Her mother was reminded of her duty to sacrifice herself for her children. They were to cultivate loyalty & obedience in Barbara, too, who was “consecrated to live and serve the German Volk,” filled with Christ’s power. 3/4
I've been following the horrifying story of the killing of Casey Goodson Jr by Baptist pastor/sheriff's deputy Jason Meade, a proponent of preemptive violence as "righteous release." Meade's actions & views seem extreme, but mainstream white evangelicalism isn't that far away. 1/
The idea that God gives righteous (masculine) protectors the authority to use violence to bring order is pervasive within conservative white evangelicalism, going back to the (highly racialized) law & order politics of the sixties. (This is the John Wayne part of Jesus & JW.) 2/
And the idea that "superior violence" is necessary is common w/in post-9/11 evangelicalism. My ch. on anti-Islamic rhetoric ("Why We Want to Kill You") shows how this works even (esp.) when based on fabricated threats. Also see white ev support for preemptive war & torture. 3/
I'm a Calvinist, & I've always been puzzled that so many Calvinists have so much trouble acknowleding systemic racism and sexism. If you believe in this bizarre-not-bizarre doctrine of original sin, "Sin is not merely a matter of imitating bad behavior. It’s an inheritance." 1/4
When I was up for my first reappointment at Calvin University (see, I told you I was a Calvinist), I was quizzed by a board member on my engagement with ideas of gender, race, and power. I explained that as someone who was taught to interrogate faithfulness in all aspects... 2/4
of life, these were incredibly helpful tools to understand how sin (/abuse of power) was not just individual, but woven into the patterns of this world. "Neither bootstrappism nor rehabilitation efforts will suffice," writes Chad Ashby. Amen to this. 3/4
I've been waiting a long time for this @CTmagazine review of JESUS AND JOHN WAYNE, and, well, it looks like I won't be winning any CT book awards this year. As you might imagine, I have some thoughts. And so, a thread: 1/15 christianitytoday.com/ct/2020/octobe…
I'm gratified that new editor in chief @DanlHarrell shared his thoughts. The book is personal for many white evangelical readers and I love the deeply personal engagement it elicits. That said, I'm not quite sure what to make of Harrell's framing the review... 2/15
...in terms of a bad relationship with his girlfriend and Bill Gothard's guidance in seeking/demanding forgiveness. Is he troubled by his insistance that his girlfriend must obey and forgive him? Because...I am. I'm at a loss here. 3/15
"Church unity is quite the drug, especially when personal esteem and goals are involved." When I finished JESUS AND JOHN WAYNE I didn't have much hope for the future of white evangelicalism. If I do have a glimmer of hope now, it's responses like this from @john_ellis419: 1/4
"As a pastor, I elevated unity above honesty, courage, and integrity"...but "our church's unity wasn't nearly as real as I believed." ..."If I had acted with courage, honesty, and integrity...and people became angry and left the church... that would be between them and God." 2/4
"If I had served the way Jesus did, and the membership decided I was too 'woke' to serve as one of their pastors, so be it. The 'job' wasn't mine to protect. We (pastors and laypeople, alike) are not called to prioritize job security." 3/4