A SCHOLARLY BOOK REPOSITORY44 start with S start with S
Besides the numerous institutions that the Church sponsored, it brought together a wide spectrum of the city’s diverse ethnic populations and offered them several routes to assimilation. Catholic Sacramentans have always played an active role in government and in the city’s economy, and Catholic institutions provided a matrix for the creation of new communities as the city spread into neighboring suburbs. At the same time, the Church was forced to adapt itself to the needs and demands of its various ethnic constituents, particularly the flood of Spanish-speaking newcomers in the late twentieth century.
The School of Chartres was a bold intellectual movement of the twelfth century that introduced the World Soul and the Chartrian cosmology to Christendom. In his controversial book, The Sacred Cosmos, theologian Peter Ellard analyzes the most radical aspects of Chartrian thought and traces their relation to classical and late-antique philosophers such as Boethius and Plato. In addition, Ellard investigates the Cathedral of Chartres as an important proof and example of Chartrian theology in this essential volume for anyone interested in the intersection of spirituality and philosophy.
Three of these holy women were queens who turned to religion only after a period of intense worldly activity. Others were members of the Carolingian family, deeply implicated in the political ambitions of their male relatives. Some were partners in the great Irish missions to the pagan countryside and others worked for the physical salvation of the poor. From the peril and suffering of their lives they shaped themselves as paragons of power and achievement. Beloved by their sisters and communities for their spiritual gifts, they ultimately brought forth a new model of sanctity.
These biographies are unusually authentic. At least two were written by women who knew their subjects, while others reflect the direct testimony of sisters within the cloister walls. Each biography is accompanied by an introduction and notes that clarify its historical context. This volume will be an excellent source for students and scholars of women's studies and early medieval social, religious, and political history.
This comprehensive, interdisciplinary collection illuminates many previously unexplored aspects of the Basilica of San Lorenzo’s history, extending from its Early Christian foundation to the modern era. Brunelleschi’s rebuilt Basilica, the center of liturgical patronage of the Medici and their grand-ducal successors until the nineteenth century, is today one of the most frequently studied churches in Florence. Modern research has tended, however, to focus on the remarkable art and architecture from ca. 1400–1600.
In this wide-ranging collection, scholars investigate: the urban setting of the church and its parish; San Lorenzo’s relations with other ecclesiastical institutions; the genesis of individual major buildings of the complex and their decorations; the clergy, chapels and altars; the chapter’s administration and financial structure; lay and clerical patronage; devotional furnishings, music, illuminated liturgical manuscripts, and preaching; as well as the annual or ephemeral festal practices on the site. Each contribution offers a profound exploration of its topic, wide-ranging in its chronological scope. One encounters here fresh archival research, the publication of relevant documents, and critical assessments of the historiography. San Lorenzo is represented in this volume as a living Florentine institution, continually reshaped by complex historical forces.
Depicting this new demonology, Satan the Heretic considers the period between the mid-thirteenth and mid-fourteenth centuries when demons, in the eyes of Church authorities, suddenly burst forth, more real and more terrifying than ever before in the history of Christianity. Boureau argues that the rise in this obsession with demons occurs at the crossroads of the rise of sovereignties and of the individual, a rise that, tellingly, also coincides with the emergence of the modern legal system in the European West.
Teeming with original insights and lively anecdotes, Satan the Heretic is a significant contribution to the history of Christian demonology from one of the most original minds in the field of medieval studies today.
Cedric Cowing demonstrates that there were two Englands, one evangelistic and one rationalistic. In the northwest of the British Isles was a society that was pastoral, westering, otherworldly, and revivalist--in the southeast was another, more established and mercantile. These two strains set the stage and powered the action for the biggest religious event of the eighteenth century--the Great Awakening.
The leaders of the New Light in the Great Awakening were the Saving Remnant, mostly ministers with liberal education who retained their evangelical and seeker religiosity. The clearly identifiable regional religious parallels between old England and New are still discernable today and give a new slant to heretofore unresolved historiographical issues. Cowing shows how regionalism influenced the nature of New England Puritanism and how the presence of a strong and persistent link between regional origins and religious behavior led to the inevitability of the Salem witch trials.
In their quest to stay true to their leader’s teachings, Savonarola’s female followers faced hostile superiors within their orders, local political pressures, and the deep-rooted misogynistic assumptions of the Church establishment. This unprecedented volume demonstrates how reform circles throughout the Italian peninsula each tailored Savonarola’s life and works to their particular communities’ regionally specific needs. Savonarola’s Women is an important reconstruction of women’s influence on one of the most important and controversial religious movements in premodern Europe.
The definitive source for how to write and publish in the field of biblical studies
The long-awaited second edition of the essential style manual for writing and publishing in biblical studies and related fields includes key style changes, updated and expanded abbreviation and spelling-sample lists, a list of archaeological site names, material on qur’anic sources, detailed information on citing electronic sources, and expanded guidelines for the transliteration and transcription of seventeen ancient languages.
Features:
- Expanded lists of abbreviations for use in ancient Near Eastern, biblical, and early Christian studies
- Information for transliterating seventeen ancient languages
- Exhaustive examples for citing print and electronic sources
The passage of texts from scroll to codex created a revolution in the religious life of late antiquity. It played a decisive role in the Roman Empire’s conversion to Christianity and eventually enabled the worldwide spread of Christian faith. The Scriptural Universe of Ancient Christianity describes how canonical scripture was established and how scriptural interpretation replaced blood sacrifice as the central element of religious ritual. Perhaps more than any other cause, Guy G. Stroumsa argues, the codex converted the Roman Empire from paganism to Christianity.
The codex permitted a mode of religious transmission across vast geographical areas, as sacred texts and commentaries circulated in book translations within and beyond Roman borders. Although sacred books had existed in ancient societies, they were now invested with a new aura and a new role at the core of religious ceremony. Once the holy book became central to all aspects of religious experience, the floodgates were opened for Greek and Latin texts to be reimagined and repurposed as proto-Christian. Most early Christian theologians did not intend to erase Greek and Roman cultural traditions; they were content to selectively adopt the texts and traditions they deemed valuable and compatible with the new faith, such as Platonism. The new cultura christiana emerging in late antiquity would eventually become the backbone of European identity.
Suger, the twelfth century abbot of Saint-Denis, has not received the respect and attention that he deserves. Bernard of Clairvaux and Peter the Venerable have garnered more attention, and students of medieval history know their names well. In one respect, however, Suger has earned due praise, for his architectural innovations to the church of Saint-Denis made it truly one of the most beautiful churches in Europe.
Students of history and architecture know Suger best for his work on Saint-Denis, the burial site of medieval French kings, queens, and nobility. The abbot enlarged, decorated, improved, and redesigned the building so beautifully that it is safe to say that he became the foremost church architect of twelfth-century France.
The man, however, was so much more than an architect. He served as a counselor and member of the courts of King Louis VI and VII, who sent him across Europe on diplomatic missions. He represented those kings at the papal curia and imperial diets. He was also a close friends and confidante of King Henry I of England, whom he often visited on behalf of French royal interests.
Never shy, Suger seems almost obsessed that his works and deeds not be forgotten. He acquired numerous properties and estates for his abbey, as well as improved the ones it already possessed. He built new buildings, barns, walls for villages, and increased the return of grain from all the abbey’s lands. Readers interested in the medieval agricultural system and way of life will also enjoy these texts.
Suger’s texts also provide a wealth of information about the events of his era as well as a large amount of biographical material on his accomplishments. This translation of his writings intends to enhance his reputation and make his name better known by students at all levels and among those interested in medieval topics.
In some remote churches in East Tennessee and nearby states, Jesus’ words in the sixteenth chapter of Saint Mark are taken literally: “and they shall take up serpents; and if they drink any deadly thing, it shall not hurt them.”Members of these churches describe themselves as Pentecostal-Holiness, autonomous groups of Christians with strong traditional religious views and a fundamentalist approach to biblical interpretation. Their strong faith is based largely on personal experience. Handling serpents and fire, laying on the hands of healing, speaking in tongues, and drinking poison are seen as acts of Christian obedience that demonstrate the power of the Holy Spirit.
In the past these very religious people have often been distorted by the media as members of a “snake religion” or a “snake cult” because of their unorthodox beliefs and practices. Thomas Burton seeks to present a more balanced view of this generally misunderstood group in this in-depth study of serpent handlers and their religious culture. Using both oral history and scholarly research, Burton traces the evolution of Christian serpent handling from its apparent beginning in East Tennessee and explores legal and ethical issues associated with this and other unorthodox practices, allowing participants to speak for themselves through personal interviews. The result is both a dramatic presentation, through vivid photography, and a thorough analytical insight into the serpent handlers’ culture.
First published in French in 1611, Jussie’s Short Chronicle is translated here for an English-speaking audience for the first time, providing a fresh perspective on struggles for religious and political power in sixteenth-century Geneva and a rare glimpse at early modern monastic life.
Singing the Gospel offers a new appraisal of the Reformation and its popular appeal, based on the place of German hymns in the sixteenth-century press and in the lives of early Lutherans. The Bohemian mining town of Joachimsthal--where pastors, musicians, and laity forged an enduring and influential union of Lutheranism, music, and culture--is at the center of the story.
The Lutheran hymns, sung in the streets and homes as well as in the churches and schools of Joachimsthal, were central instruments of a Lutheran pedagogy that sought to convey the Gospel to lay men and women in a form that they could remember and apply for themselves. Townspeople and miners sang the hymns at home, as they taught their children, counseled one another, and consoled themselves when death came near.
Shaped and nourished by the theology of the hymns, the laity of Joachimsthal maintained this Lutheran piety in their homes for a generation after Evangelical pastors had been expelled, finally choosing emigration over submission to the Counter-Reformation. Singing the Gospel challenges the prevailing view that Lutheranism failed to transform the homes and hearts of sixteenth-century Germany.
Music and song are important parts of worship, and hymns have long played a central role in Protestant cultural history. This book explores the ways in which Protestants have used and continue to use hymns to clarify their identity and define their relationship with America and to Christianity. Representing seven groups—Baptists, Presbyterians, Lutherans, Mennonites, Holiness, Hispanics, and Evangelicals—the nine essays reveal how hymns have helped immigrants to establish new identities, contributed to the body of worship resources, and sustained ethnic identity.
Individual essays address the music of the Old-Fashioned Revival Hour, America’s longest running and most successful independent radio program; singing among Swedish evangelicals in America; the German hymn tradition as transformed by Mennonite immigrants; the ways hymnody reinforces themes of the Wesleyan holiness movement; the history of Mercer’s Cluster (1810), a southern hymnal that gave voice to slaves, women, and native Americans; and the Presbyterian hymnal tradition in Canada formed by Scottish immigrants.
How does the Church function in the world? What is it called to do, and what does it actually do? Charles E. Curran explores the social mission of the U.S. Catholic Church from a theological perspective, analyzing and assessing four aspects: the importance of social mission, who carries it out, how it is carried out, and the roles that the Church and individual Catholics play in supporting these efforts.
In the early and mid-twentieth century the Catholic Church in the United States tended to focus its social mission on its own charities, hospitals, and schools. But the Second Vatican Council called the Church to a new understanding of social mission, deepening its involvement in and commitment to civic, social, and political life in the United States and abroad. Curran devotes particular attention to three issues that have reflected the Church's strong sense of social mission since that time: abortion, war and peace, and labor.
The Social Mission of the U.S. Catholic Church describes the proper role of bishops, institutions, and movements in the Church, but insists that the primary role belongs to all the baptized members of the Church as they live out the social mission in their daily lives.
In October 1656 James Nayler, a prominent Quaker leader--second only to George Fox in the nascent movement--rode into Bristol surrounded by followers singing hosannas in deliberate imitation of Jesus' entry into Jerusalem. In Leo Damrosch's trenchant reading this incident and the extraordinary outrage it ignited shed new light on Cromwell's England and on religious thought and spirituality in a turbulent period.
Damrosch gives a clear picture of the origins and early development of the Quaker movement, elucidating the intellectual foundations of Quaker theology. A number of central issues come into sharp relief, including gender symbolism and the role of women, belief in miraculous cures, and--particularly in relation to the meaning of the entry into Bristol--"signs of the in-dwelling spirit." Damrosch's account of the trial and savage punishment of Nayler for blasphemy exposes the politics of the Puritan response, the limits to Cromwellian religious liberalism.
The Sorrows of the Quaker Jesus is at once a study of antinomian religious thought, of an exemplary individualist movement that suddenly found itself obliged to impose order, and of the ways in which religious and political ideas become intertwined in a period of crisis. It is also a vivid portrait of a fascinating man.
The sweeping success of the conservative takeover—based on enforcing doctrinal fidelity, especially on issues like biblical inerrancy and so-called complementarianism, a rejection of modern, secular values, and advanced international missionary work—veiled a weakness at its very heart. By the turn of the twenty-first century, the conservative resurgence failed to attract new members and, even worse, the younger generation who had grown up in the SBC were fleeing the denomination—nearly half of them are leaving the church as adults and never coming back. The contributors to this volume all offer insights into the question of why. While conservatives dominate the SBC’s governance, they have failed to resolve issues that preoccupy its members and the larger society, including those related to gender, homosexuality, race, and abuse.
The essays are grouped under four broad categories: Truth and Freedom: Baptist Institutions and Contentious Issues; Defining and Defending Biblical Truth: Staking the Boundaries; Apologies, Reconciliation, and Continuing Reality; and the View from Outside. With an introduction by editor Keith Harper contextualizing the history of the movement and the issues it faces today, this collection is sure to add new insight into this influential denomination.
Hill’s landmark work in southern religious history returns to print updated and expanded—and compellingly relevant.
In Southern Churches in Crisis Revisited, which reprints the 1966 text in full, Hill reexamines his earlier predictions in an introductory essay that also describes how the study of religion in the South has become a major field of scholarly inquiry. Hill skillfully engages his critics by integrating new perspectives and recent scholarship. He suggests new areas for exploration and provides a selected bibliography of key studies in southern religious history published in the three decades subsequent to the original appearance of this groundbreaking work.
In sharp contrast to many long-standing presumptions about mistrust or animosity between these two groups, this study proposes that Catholic and Protestant interactions in the South were characterized more by cooperation than by conflict.
Throughout its dramatic history, the American South has wrestled with issues such as poverty, social change, labor reform, civil rights, and party politics, and Flynt’s writing reaffirms religion as the lens through which southerners understand and attempt to answer these contentious questions. In Southern Religion and Christian Diversity in the Twentieth Century, however, Flynt gently but persuasively dispels the myth—comforting to some and dismaying to others—of religion in the South as an inert cairn of reactionary conservatism.
Flynt introduces a wealth of stories about individuals and communities of faith whose beliefs and actions map the South’s web of theological fault lines. In the early twentieth century, North Carolinian pastor Alexander McKelway became a relentless crusader against the common practice of child labor. In 1972, Rev. Dr. Ruby Kile, in a time of segregated churches led by men, took the helm of the eight-member Powderly Faith Deliverance Center in Jefferson County, Alabama and built the fledgling group into a robust congregation with more than 700 black and white worshippers. Flynt also examines the role of religion in numerous pivotal court cases, such as the US Supreme Court school prayer case Engel v. Vitale, whose majority opinion was penned by Justice Hugo Black, an Alabamian. These fascinating case studies and many more illuminate a religious landscape of far more varied texture and complexity than is commonly believed.
Southern Religion and Christian Diversity in the Twentieth Century offers much to readers and scholars interested in the South, religion, and theology. Writing with his hallmark wit, warmth, and erudition, Flynt’s Southern Religion and Christian Diversity in the Twentieth Century is a vital record of gospel-inspired southerners whose stories revivify sclerotic assumptions about the narrow conformity of southern Christians.
“This is the first complete history of Spanish Catholicism in English. The history of the Spanish church is rich, complex, and controversial, and this enormous undertaking by Stanley Payne is all the more praiseworthy in view of his determination not to limit his study to the church alone, but to investigate the relationship between the Catholic Church and Spanish culture and nationhood in general.”—Isaac Aviv, Mediterranean Historical Review
The Spiritual churches began in the 1920s as a women's movement. Men later assumed leadership in an effort to legitimate the group within the New Orleans religious community and form associations with Spiritual churches elsewhere in the United States.
Unlike earlier researchers, who treated practices in the churches as expressions of black folk traditions, the authors see Spiritual ritual not as based on magic, but as the way the sacred is acted out within an African-American aesthetic. During worship, members may be filled by the Holy Spirit, as in Pentecostal churches, or "entertain" spirits or spirit guides, as in Spiritualism or Voodoo. Prophecy and healing are presented as the markers of this faith, and the Native American figure Black Hawk as a major symbol of empowerment.
Based on extensive interviews with church members, years of participant observation, and careful research in documentary sources, this book achieves rigorous conceptual clarity in a straightforward, engaging style.
The Authors: Claude F. Jacobs holds a Ph.D. in anthropology from Tulane University. He teaches at Oakland University.
Andrew J. Kaslow holds a Ph.D. in anthropology from Columbia University. He is a consultant to international organizations.
Embedded with lively portrayals of historical actors and vivid descriptions of political details, A Spiritual Revolution is the first large-scale effort to fully identify exactly how Western progressive thought influenced the Russian Church. These new ideas played a foundational role in the emergence of the country as a modernizing empire and the rise of the Church hierarchy as a forward-looking agency of institutional and societal change. Ivanov addresses this important debate in the scholarship on European history, firmly placing Orthodoxy within the much wider European and global continuum of religious change.
The impact of St. Mark’s Community Center and United Methodist Church on the city of New Orleans is immense. Their stories are dramatic reflections of the times. But these stories are more than mere reflections because St. Mark’s changed the picture, leading the way into different understandings of what urban diversity could and should mean. This book looks at the contributions of St. Mark’s, in particular the important role played by women (especially deaconesses) as the church confronted social issues through the rise of the social gospel movement and into the modern civil rights era.
Ellen Blue uses St. Mark’s as a microcosm to tell a larger, overlooked story about women in the Methodist Church and the sources of reform. One of the few volumes on women’s history within the church, this book challenges the dominant narrative of the social gospel movement and its past.
St. Mark’s and the Social Gospel begins by examining the period between 1895 and World War I, chronicling the center’s development from its early beginnings as a settlement house that served immigrants and documenting the early social gospel activities of Methodist women in New Orleans. Part II explores the efforts of subsequent generations of women to further gender and racial equality between the 1920s and 1960. Major topics addressed in this section include an examination of the deaconesses’ training in Christian Socialist economic theory and the church’s response to the Brown decision. The third part focuses on the church’s direct involvement in the school desegregation crisis of 1960 , including an account of the pastor who broke the white boycott of a desegregated elementary school by taking his daughter back to class there. Part IV offers a brief look at the history of St. Mark’s since 1965.
Shedding new light on an often neglected subject, St. Mark’s and the Social Gospel will be welcomed by scholars of religious history, local history, social history, and women’s studies.
Celebrating 250 years, St. Peter's Episcopal Church in the Society Hill neighborhood of Philadelphia, has witnessed a rich mixture of people and events that reflect critical periods of American political and cultural history. George Washington worshiped here as did abolitionists and slave holders, Whigs, Democrats, and Republicans. St. Peter's was a point of first contact for thousands of immigrants, and the church opened schools for immigrants to help them to acculturate to life in Philadelphia.
Opening a window onto colonial Philadelphia and the nation's histories, St. Peter's Church is a glorious testament to this National Historic Landmark. In addition to the stories and hundreds of black-and-white and color photographs, this handsome volume provides a history of the grounds, the churchyard, and the church itself-a classic example of eighteenth-century Philadelphia design that later incorporated the work of renown architects William Strickland, Thomas U. Walter, and Frank Furness.
What is the state of Christianity in China? Some scholars say that China is invulnerable to religion. In contrast, others say that past efforts of missionaries have failed, writing off those converted as nothing more than “rice Christians” or cynical souls who had frequented the missions for the benefits they provided. Some wonder if the Cultural Revolution extinguished any chances of Christianity in China.
Rodney Stark and Xiuhua Wang offer a different perspective, arguing that Christianity is alive, well, and on the rise. Stark approaches the topic from an extensive research background in Christianity and Chinese history, and Wang provides an inside look at Christianity and its place in her home country of China. Both authors cover the history of religion in China, disproving older theories concerning the number of Christians and the kinds of Christians that have emerged in the past 155 years. Stark and Wang claim that when just considering the visible Christians—those not part of underground churches—thousands of Chinese are still converted to Christianity daily, and forty new churches are opening each week.
A Star in the East draws on two major national surveys to sketch a close-up of religion in China. A reliable estimate is that by 2007 there were approximately 60 million Christians in China. If the current growth rate were to hold until 2030, there would be more Christians in China—about 295 million—than in any other nation. This trend has significant implications, not just for China but for the greater world order. It is probable that Chinese Christianity will splinter into denominations, likely leading to the same political, social, and economic ramifications seen in the West today.
Whether you’re new to studying Christianity in China or whether this has been your area of interest for years, A Star in the East provides a reliable, thought-provoking, and engaging account of the resilience of the Christian faith in China and the implications it has for the future.
Winner: 2005 Book Award from the Society for the Study of Early Modern Women; Selected by the German Studies Association as one of the top five books of 2004 in early modern history
"A fresh, original study of gender roles and religious ideology in the early modern Catholic state. . . . Using a rich array of archival sources, Strasser explores ways in which an increasingly centralized Bavarian government in Munich inaugurated marriage and convent reforms and a civil religion based on the veneration of the Virgin Mary. Her carefully selected case studies show how church and state collaborated to produce a shared discourse and consistent policies proscribing extramarital sex, and excluding those without property from marriage. "
Ulrike Strasser is Associate Professor of History, Affiliate Faculty in Women's Studies, and Core Faculty in Religious Studies at the University of California, Irvine.
Public ideology and institutional tendencies clash, the author argues, in the restructuring of the welfare state, the financing of the electoral system, and the backlash against women and minorities. These frictions are nowhere more apparent than on Christian right radio. Reinvigorating the intellectual tradition of the Frankfurt School, Apostolidis shows how ideas derived from early critical theory—in particular that of Theodor W. Adorno—can illuminate the political and social dynamics of this aspect of contemporary American culture. He uses and reworks Adorno’s theories to interpret the nationally broadcast Focus on the Family, revealing how the cultural discourse of the Christian right resonates with recent structural transformations in the American political economy. Apostolidis shows that the antidote to the Christian right’s marriage of religious and market fundamentalism lies not in a reinvocation of liberal fundamentals, but rather depends on a patient cultivation of the affinities between religion’s utopian impulses and radical, democratic challenges to the present political-economic order.
Mixing critical theory with detailed analysis, Stations of the Cross provides a needed contribution to sociopolitical studies of mass movements and will attract readers in sociology, political science, philosophy, and history.
A crucial text for any university course on the interaction of archaeology and the Bible
The world of early Christians was not a world lived in texts; it was a world saturated with material reality and concerns: what, where and when to eat or drink; how to present oneself in the space of bodily life and that of death; how to move from one place to another; what impacted status or the adjudication of legal charges. All these and more controlled so much of life in the ancient world. The Christians were not immune from the impact of these realities. Sometimes they absorbed their surrounds; sometimes they quite explicitly rejected the material practices bearing in on them; frequently they modified the practice and the rationale to create a significant Christian alternative. The collection of essays in this volume come from a range of international scholars who, for all their different interests and critical commitments, are yet united in treasuring research into the Greek and Roman worlds in which Christians sought to make their way. They offer these essays in honor of one who has made a lifetime's work in mining ancient material culture to extract nuggets of insight into early Christian dining practices: Dennis E. Smith.
Features
- Rich examples of method in the utilization of ancient material culture for biblical interpretation.
- Thirteen essays with a response from Dennis E. Smith
- Maps, diagrams, and plates
Following Du Vernet’s journey westward from Toronto to Ojibwe territory and across the young nation of Canada, Pamela Klassen examines how contests over the mediation of stories—via photography, maps, printing presses, and radio—lucidly reveal the spiritual work of colonial settlement. A city builder who bargained away Indigenous land to make way for the railroad, Du Vernet knew that he lived on the territory of Ts’msyen, Nisga’a, and Haida nations who had never ceded their land to the onrush of Canadian settlers. He condemned the devastating effects on Indigenous families of the residential schools run by his church while still serving that church. Testifying to the power of radio mind with evidence from the apostle Paul and the philosopher Henri Bergson, Du Vernet found a way to explain the world that he, his church and his country made.
Expanding approaches to religion and media studies to ask how sovereignty is made through stories, Klassen shows how the spiritual invention of colonial nations takes place at the same time that Indigenous peoples—including Indigenous Christians—resist colonial dispossession through stories and spirits of their own.
A “second nuclear age” has begun in the post-Cold War world. Created by the expansion of nuclear arsenals and new proliferation in Asia, it has changed the familiar nuclear geometry of the Cold War. Increasing potency of nuclear arsenals in China, India, and Pakistan, the nuclear breakout in North Korea, and the potential for more states to cross the nuclear-weapons threshold from Iran to Japan suggest that the second nuclear age of many competing nuclear powers has the potential to be even less stable than the first.
Strategy in the Second Nuclear Age assembles a group of distinguished scholars to grapple with the matter of how the United States, its allies, and its friends must size up the strategies, doctrines, and force structures currently taking shape if they are to design responses that reinforce deterrence amid vastly more complex strategic circumstances. By focusing sharply on strategy—that is, on how states use doomsday weaponry for political gain—the book distinguishes itself from familiar net assessments emphasizing quantifiable factors like hardware, technical characteristics, and manpower. While the emphasis varies from chapter to chapter, contributors pay special heed to the logistical, technological, and social dimensions of strategy alongside the specifics of force structure and operations. They never lose sight of the human factor—the pivotal factor in diplomacy, strategy, and war.
McRoberts finds, for example, that most of the churches in Four Corners are attended and run by people who do not live in the neighborhood but who worship there because of the low overhead. These churches, McRoberts argues, are communities in and of themselves, with little or no attachment to the surrounding area. This disconnect makes the churches less inclined to cooperate with neighborhood revitalization campaigns and less likely to respond to the immediate needs of neighborhood residents. Thus, the faith invested in inner-city churches as beacons of local renewal might be misplaced, and the decision to count on them to administer welfare definitely should be revisited.
As the federal government increasingly moves toward delivering social services through faith-based organizations, Streets of Glory must be read for its trenchant revisionist view of how churches actually work in depressed urban areas.
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