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Amid the city’s ruins, the director of the Pompeii Archaeological Park seeks signs of profound religious and cultural transformation to come. 

Recent excavations in Pompeii have unearthed stunning discoveries and a new understanding of how people really lived, revealing a city simmering with tension in an age of great upheaval. From the author of The Buried City comes a riveting account of religious and ritual engagement in and around Pompeii at the time of its destruction in 79 CE, a moment when Christianity was just beginning to gain footing in the Roman world.

Drawing on ancient artifacts and the latest findings from Pompeii, Gabriel Zuchtriegel, director of the Pompeii Archaeological Park, considers how such a momentous transformation might have come to pass. Each chapter takes a different deity as its starting point, exploring the place of the ancient gods in the life of the city and its people. Inviting readers behind the scenes to experience discoveries through the eyes of the excavation team, Zuchtriegel shares insights about Pompeii’s red-light district, where archaeologists have found graffiti that may refer to Christians; excavations in several of the city’s sanctuaries and in nearby Longola, a Bronze and Early Iron Age precursor of Pompeii; a top-secret dig in the House of the Thiasus that has yielded wall paintings as provocative as those of the famous Villa of the Mysteries; and much more. With intimate detail, this book brings to life a raw and often brutal society, capturing beauty and humanity in places both expected and surprising.

Laurie Lee Hall’s growing-up years were defined by the conflict between her physical condition as a boy and her inherent identity as a girl. Unable to explain or resolve her gender dysphoria, she committed to living her adult life as a male. She joined the Church of Jesus Christ of Latter-day Saints, eventually becoming chief architect of its temples and an ecclesiastical leader. In her church and community, rigid adherence to gender roles is not only the norm, but the defining issue of a faith that doctrinally declares one’s gender as an “eternal identity.” Against this traditional backdrop, Hall finally received spiritual confirmation and personally accepted that she was transgender and always had been. In this remarkable memoir, Laurie Lee details how she risked everything to live true to her long-suppressed gender identity.

Through the power of lived experience, Laurie Lee’s story affirms the reality of gender identity and the strength and joy of self-acceptance.

Laurie Lee Hall’s growing-up years were defined by the conflict between her physical condition as a boy and her inherent identity as a girl. Unable to explain or resolve her gender dysphoria, she committed to living her adult life as a male. She joined the Church of Jesus Christ of Latter-day Saints, eventually becoming chief architect of its temples and an ecclesiastical leader. In her church and community, rigid adherence to gender roles is not only the norm, but the defining issue of a faith that doctrinally declares one’s gender as an “eternal identity.” Against this traditional backdrop, Hall finally received spiritual confirmation and personally accepted that she was transgender and always had been. In this remarkable memoir, Laurie Lee details how she risked everything to live true to her long-suppressed gender identity.

Through the power of lived experience, Laurie Lee’s story affirms the reality of gender identity and the strength and joy of self-acceptance.

A life-and-times biography of the minister and social reformer Renwick C. Kennedy

Drawn from some 5,000 letters, six decades of daily-diary writings, and extensive interviews, Dixie Heretic: The Civil Rights Odyssey of Renwick C. Kennedy offers a life-and-times biography of the Alabama Black Belt minister, Renwick C. Kennedy (1900–1985). Here, Tennant McWilliams gives an unvarnished account of Kennedy’s tortuous efforts to make his congregants and other southern whites “better Christians.”

Kennedy came from “upcountry” South Carolina, a place rife with Scotch-Irish Associate Reformed Presbyterians—people of biblical infallibility and individual piety and salvation. In 1927, after a life-changing theology education at Princeton, he moved to Camden, Alabama, county seat of Wilcox County. There, he came to believe that God had a mandate for him: to change the “Half Christian” conservative, and the often violent, racial behaviors around him. As a neo-orthodox Protestant, Kennedy never rejected literal approaches to the Bible. Still, out of the “Full Christian” Social Gospel, he urged changed racial behavior. Ultimately this led him to publish confrontational short stories and essays in Christian Century and New Republic—most set in fictitious “Yaupon County.”

In World War II, Kennedy served as a chaplain with the famed 102nd Evacuation Hospital. He came home hoping the Allied victory would spur Americans to fight racial segregation just as they had fought racial fascism in Europe. The 1948 Dixiecrat movement dashed these hopes, turning much of his neo-orthodox optimism to cynicism. His hope found fleeting resurgence in the civil rights movement, and saw Kennedy quietly leading desegregation of Troy University, where he was an administrator. But the era’s assassinations, combined with George Wallace and the rise of southern white Republicans, regularly returned him to the frustrated hopes of 1948 and fostered a pessimism about truly changed hearts that he took to his grave in 1985.
 

Methodism in the public and private lives of the politician

After more than forty contentious years in the public eye, Hillary Rodham Clinton is one of the best-known political figures in the nation. Yet the strong religious faith at the heart of her politics and personal life often remains confounding, if not mysterious, to longtime observers. Even many of her admirers would be surprised to hear Clinton state that her Methodist outlook has “been a huge part of who I am and how I have seen the world, and what I believe in, and what I have tried to do in my life.” 

Gary Scott Smith’s biography of Clinton’s journey in faith begins with her Methodist upbringing in Park Ridge, Illinois, where she faithfully attended worship services, Sunday school, and youth group meetings. Like many mainline Protestants, Clinton’s spiritual commitment developed gradually throughout childhood, while her combination of missionary zeal and impressive personal talents has informed her career from the time of her pro bono work at Yale on behalf of children to the present.

Her Methodist faith has been very important to many of Clinton’s high-profile endeavors and in helping her cope with the prominent travails brought on by two presidential campaigns, never-ending conservative rancor, and her husband’s infidelity. Smith’s account examines Clinton’s faith in the context of work ranging from her 1990s pursuit of healthcare reform to a “Hillary doctrine” of foreign policy focused on her longtime goal of providing basic human rights for children and women--a project she saw as essential to United States security. The result is an enlightening reconsideration of an extraordinary political figure who has defied private doubts and public controversy to live by John Wesley’s dictum: “Do all the good you can, by all the means you can, in all the ways you can, in all the places you can, at all the times you can, to all the people you can, as long as ever you can.”

Doctrine and Race examines the history of African American Baptists and Methodists of the early twentieth century and their struggle for equality in the context of white Protestant fundamentalism.

By presenting African American Protestantism in the context of white Protestant fundamentalism, Doctrine and Race: African American Evangelicals and Fundamentalism between the Wars demonstrates that African American Protestants were acutely aware of the manner in which white Christianity operated and how they could use that knowledge to justify social change. Mary Beth Swetnam Mathews’s study scrutinizes how white fundamentalists wrote blacks out of their definition of fundamentalism and how blacks constructed a definition of Christianity that had, at its core, an intrinsic belief in racial equality. In doing so, this volume challenges the prevailing scholarly argument that fundamentalism was either a doctrinal debate or an antimodernist force. Instead, it was a constantly shifting set of priorities for different groups at different times.
 
A number of African American theologians and clergy identified with many of the doctrinal tenets of the fundamentalism of their white counterparts, but African Americans were excluded from full fellowship with the fundamentalists because of their race. Moreover, these scholars and pastors did not limit themselves to traditional evangelical doctrine but embraced progressive theological concepts, such as the Social Gospel, to help them achieve racial equality. Nonetheless, they identified other forward-looking theological views, such as modernism, as threats to “true” Christianity.
 
Mathews demonstrates that, although traditional portraits of “the black church” have provided the illusion of a singular unified organization, black evangelical leaders debated passionately among themselves as they sought to preserve select aspects of the culture around them while rejecting others. The picture that emerges from this research creates a richer, more profound understanding of African American denominations as they struggled to contend with a white American society that saw them as inferior.
 
Doctrine and Race melds American religious history and race studies in innovative and compelling ways, highlighting the remarkable and rich complexity that attended to the development of African American Protestant movements.

During the nineteenth and early twentieth centuries, American Protestant missionaries attempted to export their religious beliefs and cultural ideals to the Ottoman Empire. Seeking to attract Orthodox Christians and even Muslims to their faith, they promoted the paradigm of the “Christian home” as the foundation of national progress. Yet the missionaries' efforts not only failed to win many converts but also produced some unexpected results.

Drawing on a broad range of sources—Ottoman, Bulgarian, Russian, French, and English—Barbara Reeves-Ellington tracks the transnational history of this little-known episode of American cultural expansion. She shows how issues of gender and race influenced the missionaries' efforts as well as the complex responses of Ottoman subjects to American intrusions into their everyday lives. Women missionaries—married and single—employed the language of Christian domesticity and female moral authority to challenge the male-dominated hierarchy of missionary society and to forge bonds of feminist internationalism. At the same time, Orthodox Christians adapted the missionaries' ideology to their own purposes in developing a new strain of nationalism that undermined Ottoman efforts to stem growing sectarianism within their empire. By the beginning of the twentieth century, as some missionaries began to promote international understanding rather than Protestantism, they also paved the way for future expansion of American political and commercial interests.