Recently Eric Miller was a guest on the Solidarity Hall podcast “Dorothy’s Place.”
Miller on Lasch: “You know you’re in the right space for Lasch when you don’t feel at ease but you feel alive.”
Over at The Front Porch Republic, Jeff Bilbro has a fascinating and brilliant review of a conference at Calvin College titled “Faith and Democracy in America: Christianity and Liberalism Rightly Understood.”
Here is a taste:
In early December, the Acton Institute and Calvin College’s Henry Institute for the Study of Christianity and Politics co-hosted a conference ambitiously titled “Faith and Democracy in America: Christianity and Liberalism Rightly Understood.” The dueling keynote titles caught my attention. Patrick Deneen was slated to give the first one: “Liberalism is Not Free: The Myths of Religious Liberty.” The next day, Jamie Smith would speak in defense of liberalism: “Thank God for Liberalism: An Alternative History Without Nostalgia.” Since I respect the work of both these scholars and have learned much from their writings, I made plans to attend. The conference didn’t disappoint, though I do wish the format would have allowed for a more genuine back-and-forth between Deneen and his critics. In what follows, I’ll try to avoid too much inside baseball and, rather than attempting to summarize all of the talks, will distill some of the central questions the conference raised for me.
Kristen Johnson, a professor at Western Seminary, articulated the conference’s animating questions when she asked whether Christians can find within a pluralistic space opportunities to live radically faithful lives. The danger, of course, is that a liberal, pluralistic space will so malform Christians that the distinctive character of a gospel-formed life is warped. In Smith’s book Awaiting the King he draws on Oliver O’Donovan to claim that “liberalism itself lives on borrowed capital and is only possible because of the dent of the gospel and the formative effects of Christian practices on Western societies” (17). But as liberalism draws down this moral (and, I would add, ecological) capital, can churches sustain the kinds of vibrant communities and institutions and practices necessary to form virtuous citizens, citizens whose first allegience is to the Kingdom of God? (I pursued this line of questioning further in my review of Smith’s book.)
Several of the speakers sidestepped these difficult questions by defending liberalism’s promises of equality and freedom without reckoning with the growing evidence that American liberalism is increasingly failing to deliver on these promises. Speakers such as Samuel Gregg, William Katerberg, Kristin Du Mez, and others pointed out that women and peasants and racial minorities were oppressed in pre-liberal social arrangements, as if that, in itself, answers Deneen’s critique of liberalism.
To this end, several potshots were lobbed at Wendell Berry as a nostalgic reactionary. It is much easier, however, to make fun of Berry for being nostalgic than it is to respond to his warning that our liberal way of life is causing irreparable ecological, cultural, and moral damage. (Even my three-year-old daughter has mastered the art of criticizing Berry: if I am too engrossed in my writing, she leans toward me and repeats “Wendell Berry is a bad dude,” knowing this is a sure way to get my attention.) Yet there are grave consequences when a culture forms its members to pursue wealth and happiness by cutting themselves loose from place and community and tradition. (One of these, as Comment recently explored, is loneliness, which is just one of liberalism’s fruits.)
These defenders of liberalism’s benefits, then, tend to criticize a straw man rather than actually responding to the arguments of people like Berry or Deneen. Indeed, Deneen himself explicitly acknowledges liberalism’s Christian origins and its good results:
Nor does reflecting upon what follows liberalism’s self-destruction imply that we must simply devise its opposite, or deny what was of great or enduring value in the achievements of liberalism. Liberalism’s appeal lies in its continuities with the deepest commitments of the Western political tradition, particularly efforts to secure liberty and human dignity through the constraint of tyranny, arbitrary rule, and oppression. In this regard, liberalism is rightly considered to be based on essential political commitments that were developed over centuries in classical and Christian thought and practice. (Why Liberalism Failed 19)
In other words, liberalism can be marked by the gospel and still be a political and cultural dead end. As Ivan Illich argued, corruptio optimi pessima.
By not acknowledging this possibility, these speakers largely failed to grapple with Deneen’s argument that liberalism is not, in fact, bringing about genuine freedom or just forms of society. Instead, it is sorting society into a small group of winners and a large group of losers. As Deneen puts it, “Society today has been organized around the Millian principle that ‘everything is allowed,’ at least so long as it does not result in measurable (mainly physical) harm. It is a society organized for the benefit of the strong” (148). Smith has elsewhere made a similar case himself, noting that “the dismantling of cultural jigs makes the poor especially vulnerable.”
Deneen’s book is a tour-de-force. Berry, of course, is a prophet. 🙂 Both offer powerful critiques of liberalism. It seems like their arguments and the implications of their arguments need to be engaged with something more than just an appeal to liberalism’s defense of oppressed groups. I think we need less, not more, of this kind of identity politics, especially when it comes to any discussion about the future of democracy and the common good. (And I include white identity politics in all of this, which is one of the reasons I am such a critic of Trump). Bilbro, Deneen, and Berry are drawing us to things that affect all of us as human beings–environmental degradation (and its impact on the poor), the destruction of places and local economies, the decline in vibrant communities defined by loving one’s neighbor over self-interest, and the “sorting of society between winners and losers,” to name a few. (Of course such universal human appeals like the ones I mentioned above are also part of the Enlightenment liberal project. This is complicated).
Once could look at this another way. Bilbro names conference speakers such as Samuel Gregg, William Katerberg, and Kristin Du Mez who “defended liberalism’s promises of equality of freedom without reckoning with the growing evidence that American liberalism increasingly failed to deliver on these promises.” I was not at the conference, but I have read Du Mez’s paper (which is linked in Bilbro’s essay). If liberalism has been so successful, then why is it necessary for Du Mez to ask “where are the women?” I am sure Du Mez would respond to this question by saying that the work of liberalism is not yet done. Or perhaps she would point to some of the limits of liberalism. But it does sound like she believes that the liberal democratic order is still the best hope of progress for women and other oppressed groups. And there’s the rub. Bilbro, Deneen, Berry (and I would add others like Geneva College’s Eric Miller, Syracuse’s Elizabeth Lasch-Quinn, or Pomona College’s Susan McWilliams to this list) do not think liberalism is, ironically, our best path forward.
Read Bilbro’s piece here.
The 2018 Biennial Meeting of the Conference on Faith and History is over. As program chair, I spent most of the weekend pinch-hitting for folks who were unable to come and making sure our plenary speakers were comfortable. This is what program chairs do. If I passed you in the hallway at the Prince Conference Center at Calvin College and did not stop to chat please forgive me. I hope we can catch-up soon.
I wanted to blog a lot more than I did this weekend. I got off to a good start on Thursday night, but then fell silent. If you want to learn all the cool things that happened this weekend check out the conference Twitter feed: #cfh2018. I am sure Chris Gehrz will eventually have a wrap-up post at The Pietist Schoolman.
Here are some of my highlights:
On Friday morning I chaired Session 12: “Christian Historiography: Kuyper, Ellul and O’Donovan.” As I listened to Richard Riss’s excellent paper on Jacques Ellul, I realized that I should have read more of this French philosopher as I prepared to write Believe Me.
On Friday afternoon, I spent some time with Elisabeth Lasch-Quinn of Syracuse University. Elisabeth’s plenary address, “The Art of Living, Ancient and Modern,” challenged us to consider the third-century Neoplatonist philosopher Plotinus as a way of countering the therapeutic culture of modern life. Lasch-Quinn pushed us to move beyond the pursuit of the “good life” and consider what it might mean to live a “beautiful life.”
Following Lasch -Quinn’s lecture and before the evening banquet, I got to spend time with my favorite Calvin College history major
Beth Allison Barr of Baylor University is the new president of the Conference on Faith and History and the organization’s second female president. Her presidential plenary drew heavily on medieval sermons on the roles of women in the Church as a way of thinking about the place of women in the today’s church and the Conference on Faith and History. She encouraged the conference to respect the past and move toward the future by listening to the voices of the record number of women in attendance.
On Friday evening, I got together with some old friends at a Grand Rapids funeral home that has been converted into a bar and grill. As you see from the photo below, much of the stained glass from the funeral home chapel was preserved.
Saturday began with a panel on Messiah College’s Civil Rights bus tour. It was a great session and it made me proud to be part of Messiah’s work in the area of racial reconciliation. It was also a privilege to chair a session with three of my Messiah colleagues. Next time I won’t put them at 8:00am. (Sorry guys!)
After the Civil Rights session I had coffee with our latest sponsor of The Way of Improvement Leads Home Podcast—Bob Beatty of the Lyndhurst Group. If you are a community leader, a historical site administrator, or a museum professional, the Lyndhurst Group can help you with your public history outreach. Bob is a great guy with lot’s of energy, enthusiasm, expertise, and experience. We are so happy that he is sponsoring the podcast.
After the CFH board meeting, I dropped in on Robert Orsi‘s plenary address, “The Study of Religion on the Other Side of Disgust.” Orsi argued that scholars of religion must learn to pay attention to the relationship between religion and “horrors” such as pogroms, crusades, slavery, racism, misogny, and other “brutalities of everyday life.” He suggested that “there may come a time when the human being who is also a scholar of religion reaches a limit of disgust.” Beyond this limit, Orsi argued, “distinctions, qualifications, countervailing evidence, parsings, and other theoretical or hermeneutical subtleties fail.” Orsi spent most of his time reflecting on “disgust” as a category of analysis in the context of the Catholic sexual abuse scandals. It was a tough session to sit through, but many felt it was necessary.
Late Saturday afternoon I chaired a session that may have been one of the best CFH panels I have ever attended. Session 53, titled “Theology and Spirituality in the Doing of History,” included three magnificent papers on the place of love and Christian spirituality in the doing of history. Wendy Wong Schirmer, a newcomer to the CFH, argued that Pope Benedict XVI’s encyclicals on love can help us think Christianly about the historian’s craft. Brad Pardue of College of the Ozarks talked about how he integrates Christian practices into his history courses. Mark Sandle of The King’s University (Alberta) delivered a powerful paper on loving the dead in the context of the archives. I hope all three of these papers will be published in Fides et Historia, the journal of the Conference on Faith and History.
It is not easy putting a 56-session conference together, but I couldn’t have done it without the help of Joel Carpenter, Ellen Hekman, Jay Green, Eric Miller, Devon Hearn, and Robin Schwarzmann. Thank you. I am now going to take a nap.
Some of you will recall this post from last week. Since my critical review of Matt Stewart’s piece “Stop Talking about Wendell Berry on Twitter,” several other folks have responded to it at the Front Porch Republic. So far the only person to really defend all of Matt’s piece is Eric Miller.
I actually brought this debate up very briefly yesterday in our live podcast episode, “Flourishing in a Digital World.” I imagine that my friends Eric and Matt think it is heresy to even consider putting the word “flourishing” together with “digital world,” but this is exactly what we tried to do yesterday at Messiah College. Frankly, I was blown-away by how our guests connected their digital footprints as historians, writers, community activists, bloggers, social media-users, and story-tellers to particular places and communities. I hope you get a chance to listen to this special bonus episode of The Way of Improvement Leads Podcast when we release it next month.
In the meantime, I encourage you to read Tara Ann Thieke’s critique of Stewart’s essay: “Alone Together on the Internet.” Here is a taste:
Wendell Berry was able to reject the computer. I think it was the right decision. But his choice and his work have come to us through the connections he made by going to Stanford and Europe, teaching at NYU, earning himself an audience, and allowing the publishing industry to use the best technology at their disposal (including computers) to make his work accessible. Later on, once he was well-established, audiences were able to hear out his reasoning for preferring the pen to the keyboard (a choice I agree with; most of my writing is first done in notebooks with a trusty blue rollerball pen). The computer was still a fundamental part of the supply-chain connecting Mr. Berry to the reader; we are none of us islands and the supply-chain is inescapable except to true hermits.
Twitter and social media have allowed me, an arm-chair amateur, to use the system’s tools to advocate for a different vision. While I am surrounded by the cultural consequences of all these wires and flashing screens, these tools have permitted me to find other wandering voices. Do I talk about Wendell Berry on Twitter? Guilty. But I have also started several clubs through Meetup which allows those of us who share these interests to meet face-to-face. Other armchair amateurs, caught in the confines of suburbia, of work, of the ceaseless din of advertising, have found one another through the threadbare wires not closely guarded enough.
We schedule gatherings through Facebook to watch Wendell Berry documentaries. We talk on Twitter and move on to start discussion groups elsewhere; people drive from 50 miles away to come discuss the Inklings, those foes of Mordor, once a month. We gather in an old park to serve the homeless. Imperfect? Always. But Joel Salatin wrote that expecting a first-time cook to bake a perfect cake is as silly as expecting a baby to suddenly stand and walk rather than stumble. Social media, in particular private Facebook groups and Twitter connections, have allowed those of us afraid of stumbling to receive mutual encouragement, advice, and solidarity.
Read the entire piece here. I guess I identify more as a Wendell Berry evangelical than a Wendell Berry fundamentalist. 🙂
I stopped regularly checking FPR a long time ago, but I think it’s time to get the site back into the daily rotation.
Later this week I am heading to Indianapolis to participate in the “State of the Evangelical Mind” conference. This two-day conference will explore how the evangelical mind is faring since Mark Noll wrote his seminar The Scandal of the Evangelical Mind in 1994.
Somehow I managed to end up in the opening plenary session with my old partners-in-crime Eric Miller and Jay Green. Needless to say, we are happy to be Mark Noll’s warm-up act. But like most warm-up acts we don’t have a lot of time to play our full repertoire. We each get 12 minutes to offer a review of The Scandal and reflect on the state of the evangelical mind today.
Unfortunately, registration for the event is closed. I will try to keep you updated via social media, but I am not sure how much time I will have or what the Internet connection will be like.
Here is that schedule:
Emcee – Jerry Pattengale (Indiana Wesleyan University)
Emcee – Jerry Pattengale (Indiana Wesleyan University)
I am happy to announce that in September I will be participating in a conference in Indianapolis titled “The State of the Evangelical Mind: Reflections upon the Past, Prospects for the Future.”
Here is a description from the conference website:
Evangelicalism, however one defines it, finds itself at the intersection of a host of crossroads. After decades of relative prosperity in North America, the churches, universities, and seminaries that evangelicals cultivate, populate, and depend upon for leadership are wrestling with legal, social, and ultimately theological questions on a wide variety of fronts.
For many, the financial challenges that compelled Christianity Today to close Books and Culture after twenty-one years were tangible expressions of those challenges. Caught between fear and hope, some observers proposed the evangelical mind is now on the threshold of another “scandal.” In contrast, others propose the opportunities for faithful intellectual engagement and witness are greater now than in recent history.
This symposium offers a context in which participants can reflect upon that past but also think critically about the prospects for the future of the evangelical mind. Those prospects will depend in many ways upon the influence of evangelical churches, universities, and seminaries. What role then will each one of those institutions play? What kinds of relationships will they need to share with one another? What kinds of relationships will churches, universities, and seminaries need to forge with other institutions?
By drawing upon the wisdom of the past, perhaps some of these questions might be best navigated by reflecting anew upon the common and respective purposes animating the church, the university, and the seminary. Please consider joining us as we explore these questions at “The State of the Evangelical Mind: Reflections upon the Past, Prospects for the Future,” on September 21-22, 2017.
I am even more excited to announce that I will be joining my old partners in crime, Jay Green (Covenant College) and Eric Miller (Geneva College), for a plenary panel titled “Mark Noll’s Scandal and the CCCU: A Tripartite Review.” If you are a regular reader of The Way of Improvement Leads Home you will know that we co-edited Confessing History: Explorations in Christian Faith and the Historian’s Vocation.
(Our session was just added to the conference program. At the time I am writing this post it does not yet appear on the conference website. The conference organizers at the Lumen Research Institute tell us that we will be presenting at 7:00pm on Thursday evening as the lead-up to Mark Noll’s plenary address).
The other conference speakers (in addition to Noll) are Jo Anne Lyon (Wesleyan Church), Timothy Larsen (Wheaton College), Lauren Winner (Duke Divinity School), and James K.A. Smith (Calvin College). The conference will also honor former Books & Culture editor John Wilson.
I hope to see some of you in Indianapolis in September!
Over at Commonweal, Eric Miller, the Christopher Lasch biographer and Geneva College history professor, reviews Michael C. Desch’s edited collection Public Intellectuals in the Global Arena: Professors or Pundits (Notre Dame, 2016).
The book includes essays by Jeremi Suri, Andrew Bacevich, Mark Lilla, and Patrick Deneen. A few essays that caught my attention:
Suri, “Historical Consciousness, Realism, and Public Intellectuals in American Society.”
Paul Horwitz, “Of Mirrors and Media: The Blogger as Public Intellectual”
Deneen, “The Public Intellectual as Teacher and Students as Public: Declining and Falling Apart.”
Desch, “The Ethical Imperative for Some Scholars to Be Public Intellectuals and for the Rest to Let Them Do So.”
Read Miller’s review here.
Those of us who read Eric Miller can always expect him to end his pieces with a prophetic note–a way forward.
And here it is:
We citizens need a new core curriculum: that much this volume makes clear (even when it’s not trying to). And we need the active presence of that ancient Augustinian city, portending a new one. We need a civil society founded upon the bedrock of institutions that store up treasure capital cannot see. And we need teachers—intellectuals, if you will—who can help us to see and seize that treasure. Now.
Eric Miller writes so well that whenever I read him I am inspired to work harder on my own prose.
In his recent essay at Comment, Miller, a professor of history at Geneva College, discusses the meaning of “populism” in American history and how it is being used in contemporary politics..
Here is a taste:
Is the solution, then, to turn away in high-minded dismay from “the people”? Only if elitist, oligarchic rule is suddenly our best hope. Laclau, writing from within Latin America’s volatile political cauldron, confesses his “suspicion” that beneath the “disdainful rejection” of populism lies a “dismissal of politics tout court,” replaced by a dubious confidence “that the management of community is the concern of an administrative power whose source of legitimacy is a proper knowledge of what a ‘good’ community is.”
It was this deluded conceit that gave rise to democratic aspiration in the first place. There can be no evasion of politics. There is only bad politics or good politics. And good politics—and this is America’s founding claim—requires equality as an incarnate ideal.
Our governing political impulse must not be to despise the people but rather to understand ourselves as the people. The institutions of formation, the networks of care, and the broader political economy itself we must, as equals, seek to reform with the enlivening virtue that life itself requires. James Baldwin’s observation in 1963 was, after all, simply the summation of ancient wisdom: “The political institutions of any nation are always menaced and are ultimately controlled by the spiritual state of that nation.” It’s our spiritual state that most requires our constructive attention, in the hope that from civic renewal a politics will emerge befitting our heritage and fit for this age.
If the odds are against such reformation, it’s for precisely such reasons that hope exists. Hope, alongside faith and love, reminds us that we don’t need a perfect union. Just a more perfect union.
Read the entire post here. This is long-form writing at its best.
It was a busy day in Atlanta at the annual meeting of the American Historical Association.
This morning I went to the Conference on Faith and History breakfast. It was good to see old friends and make some new ones. The conversations were so good that I stayed too long and missed the podcasting session I wanted to attend.
So I headed to the book exhibit. While I was at the Oxford University Press booth I came across this. I took a picture and posted it to the blog. Tens of thousands of visits later (seriously), it has become the most popular post in the seven-year history of The Way of Improvement Leads Home. And it only took 12 hours! Does this count as a post “going viral?”
Thanks Brendan Pietsch. I hope my post results in a lot of book sales for Dispensational Modernism. I was a fan of this project when you work-shopped it in Louisville several years ago and I am an even bigger fan now.
I don’t like the layout of the book exhibit in the Atlanta Hilton. There is no rhyme or reason to the layout of the booths, making it difficult to know whether you have covered the whole exhibit. I had the same problem when the OAH was here a couple of years ago.
As I wrote earlier today, it was good to spend some time chatting with two former students–Jeff Erbig and Lucy Barnhouse.
I had big plans for attending Peggy Bendroth’s American Society of Church History presidential address, but my friend and co-editor Jay Green distracted me with some great conversation. I haven’t seen Jay in a while, so it was good to catch up.
Jay is the Vice-President of the Conference on Faith and History. He informed me that the CFH board elected me as program chair for the 2018 meeting at Calvin College. I spent my entire time with Jay trying to get out of it. (Only half-kidding). The last time I was program chair (Hope College–2004) I shared the responsibilities with Jay and Eric Miller. It was hard work, but our book Confessing History: Explorations in Christian Faith and the Historian’s Vocation came out of the collaboration.
So I guess you could say it was productive day despite the fact that I did not attend a single session.
|l to r: Fox, Miller, Westbrook, and Lasch-Quinn|
Over at his blog In Media Res, Friends University political scientist Russell Arben Fox offers a summary post of a session on Christopher Lasch and localism at a recent Front Porch Republic gathering at SUNY-Geneseo. The speakers were Eric Miller of Geneva College, Robert Westbrook of the University of Rochester, and Elisabeth Lasch-Quinn of Syracuse University (and Lasch’s daughter). According to Fox, the session was tied together by the theme of localism.
Here is a taste of Fox’s post:
In the presentation given by Eric Miller–whose recent biography and exploration of the writings of Lasch is must-reading–the unstated binary in question, it seemed to me, was Lasch’s revolt against the overly confident, secular and liberal progressivism of the mid-20th-century America’s “new class” of professionals, writers, and intellectuals…alongside the fact that, well, that was the class which Lasch was a part of, the class which enabled him (a kid from Omaha) to have access to the cosmopolitan “republic of letters” and the life of the mind. In other words, Lasch’s criticism of the flattening corporate, governmental, and therapeutic gigantism America’s postwar liberal institutions–their lack of democracy, their condescending compassion, their absence of respect for working class and religious ways of life–constituted a populist defense of the local, and yet that very revolt was, for Lasch, justified in light of a more transcendent tribunal: the judgment of civilization, the good life, and (though Lasch himself fought against admitting this) a kind of Christian decency. Lasch knew that the best case for higher things had to made through an embrace of the particular–though the particular, in itself, could only provide the tiniest evidence of the larger and better sensibilities which give it credence. This is the intellectual localist dilemma in a nutshell: the best understanding of why one’s own place and practices ought to be loved and defended involves arguments which partake of something which transcends the local entirely.
Robert Westbrook, a colleague of Lasch’s, reflected on a much more stark binary: how the localist, in bringing into her affections for a place and its practices a sense of ends, makes the quotidian everyday-ness of our lives that much more valuable…and yet there could be no greater expression of narcissism than to fail to accept that our own daily-ness will be superseded by that of others, soon enough. The occasion for this was Lasch’s own early death from cancer, and how he furiously railed (though he later apologized) against those doctors that attempted to turn him, in his words, into a “professional patient.” Westbrook made reference to Martin Heidegger, a philosopher whom Lasch very likely never read, and his understanding that it is the ultimate limit upon our sense of being–that is, our deaths–which makes possible an authentic sense of care. Lasch’s writings and example point localists towards that which has inspired so many poets: the brute fact that our ability to most fully be rooted in and contribute to a community is inextricably tied up with the fact that, it too, is a passing thing.
Finally Elizabeth Lasch-Quinn, Lasch’s daughter and one of his most skilled literary executors, brought the matter of binaries forward explicitly, choosing to focus on her father’s distinction between “nostalgia” and “memory,” and making a moderate defense of the former, which Lasch had criticized. Her argument that the former can trigger and contribute to the latter found a real-world example in the discussion period afterward, when one student shared the story of a tragic death in his hometown, a death which had led to acts of memorialization which, as time went by, had come to be experienced by the deceased’s family members as a painful act of “mere” nostalgia. The discussion, then, turned to matters of risk. Since nostalgia is a feeling we have for something we’ve loved and lost, any recovery of such things is bound to involve regret and pain, something that will be, inevitably, unevenly experienced across a community. Yet is the alternative to privatize pain entirely? That robs us of one of the primary reasons why localism presents itself as an answer to individualism in the first place. Localism, by making possible the sort of practices which enable real and meaningful connections to emerge between people, also makes possible a critical engagement with memory, thus hopefully preventing it from either turning into a mostly meaningless mass and routine genuflection, or being forgotten entirely.
For many college students, liberal arts courses are the courses that they need to “get out of the way” in order to get on to the important courses in their professional-oriented major–business, education, engineering, nursing, etc… For administrators and the gurus of higher education who write for the Chronicle of Higher Education or Inside Higher Ed, the liberal arts are just another piece of the curriculum–something that needs to be delivered as part of a complete college education.
I just got my copy in the mail today. I immediately read the following two reviews:
Eric Miller’s review of Peter Hales’s Outside the Gates of Eden: The Dream of America from Hiroshima to Now. Miller writes:
However [John] Winthrop may hover over Hales’ story, his own vision and hope are most decisively inspired by the classic Emersonian ideals: the spontaneous discovery of an inward connection to a greater reality; a harmonic convergence of self and society; above all, a religious confidence that The Self Knows, and that our true enemy is the enemy of the self. Will these ideals be enough to save us from the mighty surges of history Hales with such acuity uncovers? Many of us, still poised at that watchtower, listening to that howling wind, find ourselves looking for rescue from another direction. Still: Read this book
Todd Ream and Drew Moser’s review of Randall Balmer’s Redeemer; The Life of Jimmy Carter. Ream and Moser write:
Redeemer is a biography of Jimmy Carter that has little to do with Jimmy Carter in critical places. As the story advances, it reads at times more like an account of the rise of the Moral Majority in evangelical America, with Carter cast as an almost accidental antagonist. The book’s epigraph sketches its narrative and theological arc and its fundamentally ironic perspective: He came unto his own, and his own received him not, John 1:11 (King James Version).” But Balmer’s irony isn’t calculated to elicit cheap sneers; it grows out of the tangle of American history. And if his book isn’t entirely satisfying as a biography, he does succeed–in contrast to previous biographers–in rightly portraying Jimmy Carter’s Christianity as the driving force behind his political and personal life
We did an interview with Balmer last week about this book.
I am sure these reviews will appear soon on the B&C website. Stay tuned.
I should also add that there is an ad on page 18 for the 29th Biennial Meeting of the Conference on Faith and History to be held on September 25-27 at Pepperdine University. Learn more about the conference here. Though the ad does not provide details, and the conference program has not been released, I can spill some of the beans and let you know that the following historians/authors/friends of this blog will be speaking in various capacities over the course of the weekend: Charles Marsh, Daniel Williams, Lendol Calder, Allen Guelzo, John Wigger, Jim LaGrand, Colleen McDannel, Thomas Albert Howard, Margaret Bendroth, Beth Barton Schweiger, Jay Case, Eric Miller, Chris Gehrz, Jonathan Den Hartog, Timothy Hall, Christopher Shannon, Darren Dochuk, Mark Noll, Molly Worthen, David Bebbington, Shirley Mullen, Jana Riess, Mike Kugler, Randall Stephens, Ed Blum, Randall Balmer, Jonathan Yeager, Bill Trollinger, Tracy McKenzie, Brad Gundlach, Warren Throckmorton, Paul Contino, John Wilson, Don Yerxa, and Wilfred McClay.
See you in Malibu.
Check out the recent edition of The Cresset for Eric Miller‘s essay, “Technology and Human Renewal in Wendell Berry’s Port William.” Miller focuses predominantly on Berry’s 1967 novel A Place on Earth to illustrate how “the technical advances of the West” have threatened our “deepest experience of well being.” Here is a taste: