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The shocking untold story of how the FBI partnered with white evangelicals to champion a vision of America as a white Christian nation On a Sunday morning in 1966, a group of white evangelicals dedicated a stained glass window to J. Edgar Hoover. The FBI director was not an evangelical, but his Christian admirers anointed him as their political champion, believing he would lead America back to God. The Gospel of J. Edgar Hoover reveals how Hoover and his FBI teamed up with leading white evangelicals and Catholics to bring about a white Christian America by any means necessary. Lerone Martin draws on thousands of newly declassified FBI documents and memos to describe how, under Hoover’s leadership, FBI agents attended spiritual retreats and worship services, creating an FBI religious culture that fashioned G-men into soldiers and ministers of Christian America. Martin shows how prominent figures such as Billy Graham, Fulton Sheen, and countless other ministers from across the country partnered with the FBI and laundered bureau intel in their sermons while the faithful crowned Hoover the adjudicator of true evangelical faith and allegiance. These partnerships not only solidified the political norms of modern white evangelicalism, they also contributed to the political rise of white Christian nationalism, establishing religion and race as the bedrock of the modern national security state, and setting the terms for today’s domestic terrorism debates. Taking readers from the pulpits and pews of small-town America to the Oval Office, and from the grassroots to denominational boardrooms, The Gospel of J. Edgar Hoover completely transforms how we understand the FBI, white evangelicalism, and our nation’s entangled history of religion and politics.
At the end of the nineteenth and the beginning of the twentieth century, a large and varied group of the Russian intelligentsia became fascinated by Friedrich Nietzsche, whose provocative ideas inspired many of them to overcome obsolete traditions and to create new values. Paradoxically, the German philosopher, who vigorously challenged the established Christian worldview, invigorated the rich ferment of religious philosophy in the Russian Silver Age: his ideas served as a fruitful source of inspiration for the philosophers of the Russian religious renaissance, the so-called God-seekers, in their quest for a new religious consciousness. Especially Nietzsche’s anthropology of the Übermensch was instrumental in their reformulation of Christianity. This book explores how three pivotal figures in the Russian religious reception of Nietzsche, i.e. Vladimir Solov’ëv, Dmitrii Merezhkovskii and Nikolai Berdiaev, engaged in a vacillating yet highly prolific debate with Nietzsche and how each of them appropriated his anthropology of the Übermensch in their religious philosophy. In order to explain Merezhkovskii’s and Berdiaev’s assessment of Nietzsche, the author highlights the significance of Dostoevskii: only by reading Nietzsche through the prism of Dostoevskii could both God-seekers pin down the religious ramifications of Nietzsche’s thought. This book will be of interest to anyone fascinated by Nietzsche, Dostoevskii, Russian religious philosophy, Russian history of ideas and reception studies.
Is there a sharp dividing line that separates Europe into 'East' and 'West'? This volume brings together prominent scholars from the United States, Canada, France, Poland, and Russia to examine the evolution of the concept of Europe in the two centuries between the French Revolution and the collapse of the Soviet Union. Inspired by the ideas of Martin Malia, the contributors take a flexible view of the 'cultural gradient'--the emergence, interaction, and reception of ideas across Europe. The essays address three dimensions of the gradient--the history of ideas, regimes and political practices, and the contemporary political and intellectual scene. In exploring the movement of ideas throughout Europe, The Cultural Gradient brings a new historical perspective to the field of European studies.
Is your spiritual imagination up to the task of following Jesus’s vision for healing our broken world? “Gradually, very gradually, we saw the great mountain sides and glaciers . . . until far higher in the sky than imagination had dared suggest the white summit of Everest appeared.” —George Mallory, 1924 Everest climbing expedition leader The Jesus Climb crafts George Mallory’s quest to climb the world’s tallest mountain into a parable illustrating how Jesus trained his first students to summit the world’s greatest commandment. Like Mallory peering too low on the horizon to see Everest’s peak towering above him, the lack of Christlikeness in modern Christianity stems from our inability to imagine the impossible heights to which Jesus calls us. The Jesus Climb draws upon the life and teachings of Jesus and the experiences of some of history’s greatest spiritual and physical mountaineers to map out eight “expedition camps” through which Jesus guides every student seeking to follow him. We will never be able to join Jesus in his mission to heal our broken world until he transformed us into the kind of people who can love God and neighbor as he did—the kind of people he called “disciples.”
God's ready to lead. Are you ready to follow?"
An examination of Russia's philosophical heritage. It extends from the Slavophiles to the philosophers of the Silver Age, from emigre religious thinkers to Losev and Bakhtin and assesses the meaning for Russian culture as a whole.