OFF THE SHELF The Great Awakening By Jim Wallis HarperOne Reviewed by Bryan McGraw Jim Wallis is nothing if not persistent. For decades now he has been a champion of two propositions that are problematic to many Americans: first, that faith, properly understood, should not and indeed cannot be merely private but must also speak to and shape matters of public debate; and, second, that authentic Christian faith compels support for policies typically associated with the political left (a generous welfare state, affirmative action, robust environmentalism, a disinclination to use military force, and so on). The first proposition cuts against the widespread sentiment that faith and politics must be separate, and the second stands uncomfortably at odds with the last couple of decades, where “faith” has, for the most part, been a force in conservative politics but absent from (or even disdained by) its liberal counterpart. In a world where one side seems to shout “theocracy” at the merest mention of the divine while the other comes uncomfortably close to making the divine a mere instrument of partisan favor,Wallis has indefatigably pressed for a kind of progressive evangelical politics, what he calls in his latest book “conservative radicalism.” The Great Awakening: Reviving Faith and Politics in a Post-Religious Right America advances three main claims: (1) that the “era” of the religious right has passed and that Christians—white evangelicals in particular—have begun to engage politically on a much wider range of issues than abortion and homosexuality;
(2) that faith-focused mobilization is crucial to tackling such persistent problems as national and global poverty, environmental protection, and the like; and (3) that such mobilization can help solve those problems by getting us “beyond” the partisan and ideological divisions that stifle “real” progress. Another “Great Awakening” is upon us, Wallis contends, bringing with it the potential to overcome what seem like intractable problems if only we’ll let it. If only it were that simple, and if only Wallis were open to something other than what amounts to pretty standard left-liberal political positions with a bit of cultural conservatism thrown in for good measure. Wallis’ arguments are disappointing more than they are wrongheaded (though they are that in many places); after all, if we really are undergoing another “Great Awakening” that will betoken a new era in politics, wouldn’t it look at least a little different from what almost every Democratic presidential candidate proposes? Otherwise, it seems as if all Wallis really wants is for white evangelicals (at whom the book is mostly aimed) to switch teams and abandon the GOP. Perhaps that isn’t quite the case, but it’s hard not to notice that in the last two-thirds of the book, where Wallis sketches out what sorts of policies his “radical conservative” might support, nearly every one of them would be right at home in a Democratic Party platform. Wallis and his allies are running the risk of making precisely the sorts of mistakes he is so critical of in the religious right. He, of course, genuinely believes that Scripture demands that political authorities take a more active role in promoting social welfare (both here and abroad), but I wonder what—or whom —Wallis is willing to sacrifice to make that happen. America is, and will remain, a two-party system, and if evangelicals take Wallis’ advice, it seems to me inevitable that they end up voting for PRISM 2008
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candidates whose party is almost entirely enthralled to the gospel of sexual liberation and abortion. Wallis forthrightly (and admirably) criticizes the moral libertarianism working at the heart of our popular culture, and he recognizes how destructive our sexual licentiousness can be. But he also seems all too willing to ignore those problems when they turn out politically inconvenient, refusing to recommend anything that might make a serious dent in the rates of divorce, out-of-wedlock births, and abortion. Wallis’ pro-choice arguments are especially disappointing, given how abortion easily represents the greatest sustained assault on human dignity in our country today. If that does not demand serious political action, then what else does? Jim Wallis is certainly right about one thing: We have entered a time when evangelicals are seriously reconsidering their political priorities and thinking about how they should be responding to the gospel’s commands regarding justice and care for one another. It would be a shame if they abandoned the religious right simply to embrace a different halfgospel, ignoring the “least of these” and waiting for another “Great Awakening” to try and get it right again. n Bryan McGraw is a an assistant professor of political science at Wheaton College. Editor’s note: For contrast, we are publishing two reviews of Wallis’ most recent book, the first by a political scientist, above, the second by an activist, below.
The Great Awakening Reviewed by Kim Bobo For anyone concerned about the apparent right-wing stranglehold over this country’s faith community, Jim Wallis’ latest book offers examples of a new and growing shift in the American politi-
cal/religious landscape. He describes the church’s roles in four previous times of American “awakening”: the 18th-century struggle for independence; the early 19th-century fight for abolition of slavery and the launch of a Christian feminist movement; the New Deal programs of the early 20th century that challenged poverty and economic disparity; and the civil rights movement launched in the 1960s. After demonstrating the significant role of the religious community in these movements for justice, he outlines the thesis of the book: “We are poised on the edge of what might become another spiritual revival or awakening that will change things—big things in the world.” As someone deeply engaged in challenging the daily exploitation of workers in the nation, I share Wallis’ hope that we are indeed on the brink of such a revival, and I have seen some of the same writing on the wall that fuels his hope. Wallis acknowledges that evangelicals, along with most other people of faith, care about a wide range of issues, both those that are considered more “conservative”—such as divorce rates, garbage on television, teen pregnancies, and abortions—and those considered more liberal—such as poverty and the environment. Few people of faith are as single-issue oriented as the media likes to suggest. The book cites multiple examples of leaders, especially well-known evangelical and megachurch pastors, wrestling with and working on these issues. I see this in my work every day. Like other people of faith, evangelicals and Pentecostals are concerned about worker justice. Evangelical and Pentecostal storefront congregations composed of workers holding down multiple low-wage jobs in order to make ends meet are strong supporters of workers who organize to improve conditions. Evangelical and Pentecostal congregations based in
wealthy suburbs, while not immediately identifying with exploited workers, are usually willing to get involved once they hear workers’ stories.They share the core understanding that Christ cared for people, both spiritually and physically, and that we, too, should care for our brothers and sisters. Another core message of the book is the new vitality and commitment of young people to make the world a better place. Again, I can affirm this from my own work. I recently co-led an alternative spring break program in Philadelphia, helping young people assess the working conditions of employees in nonunion hotels. Although the students ran the gamut from conservative to liberal and represented everything from business to peace-studies majors, they are all eager to play a role in improving society. They don’t want pat answers or to be told what to do, but they do want to be involved and make a difference. The challenge for all of us concerned about economic justice in this nation is to find a way to encourage and support this new awakening Wallis has outlined. How do we recruit, nurture, train, and strengthen new leaders to work in congregations and communities across the nation? How do we build structures and networks that can mobilize our concerns into concrete actions? How can we move ourselves and others from awareness to real social change? Wallis gives us hope that change is in the air. Now it is up to all of us to tap into these opportunities to bring God’s kingdom to earth. n Kim Bobo is the executive director of Interfaith Worker Justice (iwj.org).
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The Decline of African American Theology By Thabiti M. Anyabwile Navpress Reviewed by Vincent Bacote Thabiti M. Anyabwile’s The Decline of African American Theology: From Biblical Faith to Cultural Captivity reveals a much richer and evident theology in the African American church than one might expect, especially in the early centuries of the United States. We meet Jupiter Hammon, Lemuel Haynes, and Olaudah Equiano, examine the theology in Phyllis Wheatley’s poetry, and discover an insightful spirituality woven throughout Southern slave narratives. Who knew that Hammon and Haynes were contemporaries of figures such as George Whitefield and John Wesley? Their contributions particularly warm Anyabwile’s Reformed Baptist heart, and he discovers broad continuity with Reformation impulses in the majority of the early figures we meet. The book examines the doctrines of revelation, God, humanity, Christology, soteriology, and pneumatology, and, given the context of oppression, Anyabwile is surprised and encouraged by the depth and theological sophistication. The decline referred to in the title begins at the dawn of the 20th century. Anyabwile argues: “…a clear and distinct theological decline could be traced. The rich God-centered treasure troves of Lemuel Haynes, Phyllis Wheatley, and others were plundered, wasted, and forsaken until the fool’s gold of much of contemporary African American theology and preaching were all that remained.”
The primary culprits, he believes, are the Pentecostal William Seymour, followed by the New Thought and nationalism of Marcus Garvey, the mysticism of Howard Thurman, the black theology of James Cone, and the prosperity theology of Creflo Dollar, T.D. Jakes, and Fred Price. Anyabwile concludes that these figures led the path to a distorted theology more reflective of the surrounding culture than the biblical witness. There are problematic elements.Why use the term “postmodern” in a subheading in each chapter and wait until page 163 to define such a volatile and contested term? Moreover, I’m not convinced the descent is as clear as advertised. Granted, troubling developments exist, but are these figures connected to each other in some unbroken chain of influence? Would examining the legacies of the major African American denominations reveal these influences as significant catalysts for development (or rather, devolution)? The author admits the book is limited in scope, but can one really chart such a “clear” decline while notable characters are absent or barely present in this narrative? If the Church of God in Christ, the National Baptist Convention, the African Methodist Episcopal (A.M.E.) Church, or the many others attended by most African Americans are silent, how much plausibility does the argument have? Furthermore, if black theology is discussed, how can there be only a single reference to J. Deotis Roberts? Even if Cone is featured, to mostly ignore Roberts when introducing black theology is a major lacuna. Anyabwile also fails to give proper reference to the diversity of doctrinal development among Pentecostals and charismatics. Our faith should always critique our cultural climate, yet I wonder if Anyabwile is fully aware of how his own faith has been “shaped more by historical and cultural practice than by Scripture.” Indeed a decline has occurred, but it
is more complex than Anyabwile’s analysis suggests. The threat of the cultural captivity of the church is ever present, and the siren song of American individualism and consumerism has successfully seduced many. More attention to this challenge would have strengthened the book. Anyabwile champions re-centering the Bible, re-exalting God, recovering the gospel, and revitalizing the church. No arguments here, but I believe the way forward is broader than becoming a “truly Reformed” church. Though flawed, the book merits reading, because it introduces us to early African American theological voices, and it gets the conversation moving on this neglected topic. n
church), Lakewood Church in Houston, Tex. (aka Joel Osteen’s church), the Potter’s House in Dallas, Tex. (aka T.D. Jakes’ church), Imago and Mars Hill in the Pacific Northwest (poster churches for the emerging movement), and seven others. This book chronicles their journey, the conversations they had about each worship gathering, and lessons learned from their shared experience. While Christian reflections on the church abound, honest thoughts and questions from an atheist perspective are not as easy to find. Certainly diatribes against God, faith, and church of the Christopher Hitchens variety exist, but these are destined—or should be —for the 50-cent carts in used bookstores along with other fanatical, fundamentalist literature. The insights of Vincent Bacote is an associate professor of self-proclaimed atheist Matt Casper, on theology at Wheaton College in Wheaton, the other hand, are decidedly more Ill., and director of the college’s Center for valuable in that they are civil and levelApplied Christian Ethics. headed, while at the same time brutally honest. Casper does not mince words about what he saw, heard, and experiJim and Casper enced. Amidst the pomp, the lights, the Go to Church slickness, the show, the personality cults, and the extravagance that describe much By Jim Henderson and Matt Casper of what passes as worship, Casper raises Barna Books important red flags. Underlying these red flags is the question that Henderson Reviewed by Al Tizon finds the most difficult to field: “Is this what Jesus told you guys to do?” In his ongoing quest Nevertheless, Henderson finds his for church relevance, atheist friend’s honesty and civility a postmodern pastor- healthy mix that becomes in his hands a evangelist Jim moldable lump of constructive criticism Henderson came up to help satisfy his desire to reshape the with a brilliant idea: church for the 21st century. His own hire an atheist as a insights intermingle with Casper’s, and participant-observer in between chapters, he suggests six to visit churches with important shifts that he believes the him.Thus began a research project con- church needs to make if it is to speak to ducted by Henderson and atheist Matt today’s postmodern culture: from apolCasper that involved visiting 12 key ogetics to an apology, from talking to churches across the United States over listening, from strength to weakness, a span of two months.The hit list includ- from beliefs to spirituality, from debate ed Saddleback Community Church in to dialogue, and from manipulation to Southern California (aka Rick Warren’s intentionality. PRISM 2008
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Of the 12 churches they visited, two of them shone brightly for different reasons. Lawndale Community Church in Chicago impressed both men with its demonstration of selfless, sacrificial service in, with, and for the community. It is truly a community church (in contrast to a commuter church), which provides holistic ministries for Lawndale residents, including health services, drug rehabilitation, employment, and innovative church services. Casper was especially impressed by the fact that the pastor—“Coach” Wayne Gordon—is “a middle-class white guy” who moved his family into the predominantly black neighborhood of Lawndale—not for a week, a month, or even a year, but for the long haul to facilitate real transformation in the community. The other church that impressed them was the only one that Casper attended solo and then discussed with Henderson at a later time. The service at Jason’s House, located in Casper’s home town of San Diego, began with a meal, followed by simple singing, praying, and sharing. The integrity of relationships, the openness, the simplicity, and the humility struck Casper as being authentic like no other church they had visited. Furthermore, the connection between relating to God, relating to one another, and serving the community seemed organic, not contrived and disjointed. Casper shared with Henderson that he himself experienced a sense of belonging, even though he did not share the people’s core beliefs. “I still felt like an outsider,” Casper said, “but a welcomed outsider.” This, he suspects—the relational, welcoming, inclusive ethos of Jason’s House—reflects what he knows of the character of Jesus. The book’s dialogical, popular style makes for easy reading, but Jim and Casper Go to Church is for mature audiences— that is, for church leaders who long to be authentic in their witness to the gospel in an ever-changing world. As I
ist dressed in a homespun hoodie. In one comic highlight, Campolo teases Claiborne:“Jesus dressed better than you.” But Claiborne comes off as the more reasonable and attractive participant. As he shares his experiences with The Simple Way community in Philadelphia, he is so joyful and excited that it’s obvious he enjoys—rather than just endures—the simple life, and it draws you in. He shares hard truths with a smile that makes it all seem desirable. Campolo, on the other hand, occasionally comes across as negative, angry, Al Tizon is assistant professor of holistic and even bitter, appearing upset that ministry at Palmer Theological Seminary in people aren’t playing the game his way. Wynnewood, Pa., and director of Word & It’s not his usual compelling, fire-meup preacher style, and his edge could Deed Network at ESA. make the seeker-listener tune out. Simply Enough is designed as a group study tool, especially geared to young Simply Enough (DVD) adults.The six 12-minute segments (lifestyle, food, celebrations, stuff, money, and By Tony Campolo and justice) are broken into three parts by Shane Claiborne built-in musical interludes. These pauses Alternatives for Simple Living keep the conversation quick-paced and allow you to stop for discussion or reflecReviewed by Carol R. Cool tion. The study guide’s thought-proExpecting talking heads voking questions offer opportunities to and a lecture, I was get real within community and to compleasantly surprised to mit to hard decisions. Each section also find that the DVD invites reactions to the music, a plus for study tool Simply younger audiences. Bonus clips feature Enough: Straight Talk from Tony Campolo additional conversations, and Altern& Shane Claiborne on Simple, Just Living atives for Simple Living provides postis instead a conversation between two cards, posters, flyers, and stickers to help friends. As in any conversation, the par- you advertise the sessions and CDs with ticipants shared their opinions, their full-length versions of the songs. This isn’t basic Christianity, more war stories, their frustrations, their wittiest punch lines—and interrupted like Christianity 301, but if your group each other to do so. Quotable thoughts is ready for a challenge, Simple Living can (“When the church is silent, the rock move them deeper into an integrated stars will cry out”), poignant stories, simple lifestyle. Campolo and Claiborne convicting factoids, and moments of host a conversation that could lead to humor are interwoven in an easily life-changing conversations for your small group. n watchable way. Campolo, every inch the college professor in a conservative sports coat, Carol R. Cool is a conference speaker and provides a visual counterpoint to Shane internationally published writer. She lives with Claiborne, the dreadlocked street activ- her family in Lancaster County, Pa. turned the pages, even though I laughed out loud at times, I also allowed the truths that emerged to do their work in my heart and mind—truths that potentially hold the keys to genuine renewal for the sterile, manicured, consumer churches that pepper the land. I found myself wishing the Jim/ Casper team were available to churches that want an honest assessment for the sake of renewal. The risk, of course, is that God might decide to get ahold of Casper. What then? n
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