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Religion and Politics
Blood and Faith: Christianity in American White Nationalism
Beginning with Ronald Reagan's 1980 presidential campaign, the term religious right entered the popular lexicon, coming to signify a politically and socially conservative form of Christianity that informs American conservatism to this day. Less well known are other ideologies that have influenced the far right since well before 1980, including Odinism, Creativity, and racialized atheism. The rising popularity of these extreme groups and their philosophical grounding in racial politics and religious bigotry has caused a shift away from--and often hostility toward--even racist forms of Christianity among American white nationalists.
In Blood and Faith, Berry deftly explores the causes of this shift, rooted largely in response to racialized anxieties that are by no means exclusive to extremists in America. Focusing on the challenges these tensions pose for contemporary white nationalists seeking access to mainstream conservative politics, Berry also considers the recent rise of the so-called alt-right and the unifying issues of anti-multiculturalism and anti-immigration around which moderate and fringe groups have rallied. Blood and Faith is a provocative investigation of the complex, evolving role of white nationalism and an urgent reminder of the outsized influence of religion in American political life.
In Blood and Faith, Berry deftly explores the causes of this shift, rooted largely in response to racialized anxieties that are by no means exclusive to extremists in America. Focusing on the challenges these tensions pose for contemporary white nationalists seeking access to mainstream conservative politics, Berry also considers the recent rise of the so-called alt-right and the unifying issues of anti-multiculturalism and anti-immigration around which moderate and fringe groups have rallied. Blood and Faith is a provocative investigation of the complex, evolving role of white nationalism and an urgent reminder of the outsized influence of religion in American political life.
268 pages, Hardcover
Published September 26, 2017
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Displaying 1 - 9 of 9 reviews
September 2, 2019
A very interesting book, but with a slightly misleading title. A better subtitle would have been "The Problem of Christianity in American White Nationalism" because the entire book focuses on how the white nationalist philosophy (i.e., the desire for a geographical white homeland) doesn't mesh well with Christianity.
White nationalism falls on the far-right end of the political spectrum which is also where one usually finds evangelical Christianity, so there's a tendency to conflate them or at least assume that they easily go together. In fact (Berry argues) this is not the case. White ethno-nationalists view Christianity as an "alien" (i.e. Jewish) imposition, an emasculating set of beliefs not suitable for a "warrior race", or both. Christianity's egalitarianism (everyone is equal in the eyes of god), tolerance (all men are brothers), and emphasis on forgiveness (turn the other cheek) all set it in direct opposition to white nationalism -- which believes that different races are inherently unequal, that "brotherhood" should be reserved for members of the same race, and that those who oppose or threaten "the white race" should not and cannot be forgiven or tolerated. Berry does a good job laying out this inherent contradiction, although he does somewhat belabor the point and (perhaps in wariness of lending the slightest credibility to the racist beliefs he is describing?) overuses qualifiers like "perceived" and "alleged" and "supposed."
The first three chapters focus on three men (of course) who were influential in the modern white nationalist movement: Revilo Oliver (yes, that's his real name), William Pierce, and Ben Klassen. Berry uses these three men not only to show the evolution of white nationalism in the U.S. but also to explain how and why it diverged from more mainstream conservatives. Berry traces this split to the 1950s, when conservatives in the U.S. chose Communism as their threat du jour instead of racial mixing, leaving white nationalists feeling left out and betrayed by the conservative movement generally. The next two chapters look at alternative forms of religion that have gained white nationalist followers: racialist Odinism and Esoteric Racialism. Thankfully, when discussing racialist Odinism Berry takes care to emphasize that its beliefs should not be viewed as representative of paganism more broadly; in fact, he points out, it has been vehemently denounced by a large swath of pagan movements in the U.S. and Europe.
The final chapter, which I found the most interesting and informative (and also the most worrisome), looks at the North American New Right and traces the influence of European right-wing/white nationalist theories and movements, including how white nationalists in America are attempting to mask/reframe their beliefs with more acceptable verbage and developing a tolerance for Christianity so as to enable them to form alliances with more mainstream conservative political movements.
A fascinating, timely, and informative book.
White nationalism falls on the far-right end of the political spectrum which is also where one usually finds evangelical Christianity, so there's a tendency to conflate them or at least assume that they easily go together. In fact (Berry argues) this is not the case. White ethno-nationalists view Christianity as an "alien" (i.e. Jewish) imposition, an emasculating set of beliefs not suitable for a "warrior race", or both. Christianity's egalitarianism (everyone is equal in the eyes of god), tolerance (all men are brothers), and emphasis on forgiveness (turn the other cheek) all set it in direct opposition to white nationalism -- which believes that different races are inherently unequal, that "brotherhood" should be reserved for members of the same race, and that those who oppose or threaten "the white race" should not and cannot be forgiven or tolerated. Berry does a good job laying out this inherent contradiction, although he does somewhat belabor the point and (perhaps in wariness of lending the slightest credibility to the racist beliefs he is describing?) overuses qualifiers like "perceived" and "alleged" and "supposed."
The first three chapters focus on three men (of course) who were influential in the modern white nationalist movement: Revilo Oliver (yes, that's his real name), William Pierce, and Ben Klassen. Berry uses these three men not only to show the evolution of white nationalism in the U.S. but also to explain how and why it diverged from more mainstream conservatives. Berry traces this split to the 1950s, when conservatives in the U.S. chose Communism as their threat du jour instead of racial mixing, leaving white nationalists feeling left out and betrayed by the conservative movement generally. The next two chapters look at alternative forms of religion that have gained white nationalist followers: racialist Odinism and Esoteric Racialism. Thankfully, when discussing racialist Odinism Berry takes care to emphasize that its beliefs should not be viewed as representative of paganism more broadly; in fact, he points out, it has been vehemently denounced by a large swath of pagan movements in the U.S. and Europe.
The final chapter, which I found the most interesting and informative (and also the most worrisome), looks at the North American New Right and traces the influence of European right-wing/white nationalist theories and movements, including how white nationalists in America are attempting to mask/reframe their beliefs with more acceptable verbage and developing a tolerance for Christianity so as to enable them to form alliances with more mainstream conservative political movements.
A fascinating, timely, and informative book.
February 15, 2021
A fabulous study, in part because it is clearly written and well researched. It gets into areas often neglected by other studies of esoteric white nationalism, and gives a huge range. The only thing I would note that it is not a book about Christianity in American white nationalism as much as it is a survey of anti-Christian trends in American white nationalism. Still an important focus, and it was probably difficult to market that specificity, but that is the distinction. You will learn almost nothing about white supremacy in Christianity. But I still can't recommend this book enough.
May 9, 2024
A DETAILED AND INSIGHTFUL STUDY OF RELIGIOUS VIEWS OF WHITE NATIONALISM
Damon T. Berry is a Professor in the Religious Studies Department at St. Lawrence University. He has also written ‘Christianity and the Alt-Right.’
He wrote in the Introduction to this 2017 book, “This book… continues to examine the relationships between the American racist Right and Christianity… [But] I seek to offer an explanation for why most influential white nationalists in America have regarded Christianity, even white nationalist forms of it such as Christian Identity, as a problem… a few preliminary points can be made. In the first instance, many American white nationalists have rejected Christianity as an alien and consequently dangerous ideology, often describing it as an inherently ‘Jewish’ religion that weakens one’s commitment to the survival of the white race. In the second, some white nationalists argue that an aggressive rejection of Christianity risks alienating Christian Identity-oriented white nationalists, which may hinder the broader white racial unity that is regarded as of vital importance in the effort to preserve the white race. And finally, Christianity is a problem for contemporary white nationalists who have to navigate entrenched hostility toward it while trying to access the conservative movement mainstream, which is still overwhelmingly Christian.” (Pg. 2-3)
He continues, “Each of the subjects in this study, though they differ … in significant ways, share a common belief that the white race is imperiled and that it is the duty of every white man and woman to do what they must to protect it from biological extinction. This protectionism takes various forms, even the use of violence, but more often takes shape in combating perceived cultural and ideological contamination… Ideological and biological purity then becomes the foci of self-surveillance in the effort to protect the imagined white racial community from destructive and weakening pollution, whether in the form of interracial sexuality or in the form of religious or political ideologies that contradict or undermine one’s commitment to white racial survival.” (Pg. 3)
He adds, “we may ask why we should care what white nationalists think about Christianity. Why should that which seems to be a subgroup within the racist fringe concern us? My first response is that though this book is about white racist subcultures in America and their relationships with Christianity, it is not simply an investigation of the racist fringe. It is … a case study of responses to racialized demographic anxieties that are far from exclusive to extremists in America. It is indeed a comforting thought to imagine that racist ideation is an aberration in US history, but it is not an honest one. It is likewise comforting to think that we can simply identify the ‘extremists,’ isolate and minimize their impact on wider society… but this thought is also false… I propose that through the study of such instances of exclusionary and persecutory ideation… we may gain insight into the ethnocentric logics that produce ethnocentric responses that are often justified as acts of communal self-defense.” (Pg. 4-5)
He explains, “we should define white nationalism as a Pan-European ethnonationalism committed to the survival of the imagined global white racial community. The term ‘racial protectionism’ is then meant to capture at once the Pan-Europeanism in American white nationalism and the dominant ethic of communal self-defense that shapes and defines its ideation… The 1990s was indeed the moment when this new racialism emerged into public view, in part because of the Oklahoma City bombing and the attention the news media paid to the militia movement, which in their coverage was often tied to organized racism. It is therefore understandable why the perception would exist that white nationalism was a new phenomenon of the 1990s. But in fact the history of American white nationalism goes further back… One only need reference … the writings of Madison Grant in the 1910s and of his protégé Lothrop Stoddard in the early 1920s to see this trend prior to World War II.” (Pg. 7-8)
He says of William Pierce [founder of the National Alliance, and author of ‘The Turner Diaries’ and ‘Hunter’], “there is really no way to overstate Pierce’s importance to contemporary white nationalism… Though he is known as the founder and leader of National Alliance as a political organization, what is less appreciated is that at the heart of this project was the creation of a new religion that Pierce called ‘Cosmotheism.’… He presented Cosmotheism as a transcendent ideology that would support a sustained program for white racial survival… I argue that Pierce’s rejection of Christianity emerged from the racial embodiment of Cosmotheist principles that rests on the assertion of a transcendent metaphysical evolutionary racial struggle and spiritual progress that ultimately defines all life in terms of hierarchy. For Pierce, the struggle between races is … a transcendent metaprinciple that must be properly interpreted and acted upon.” (Pg. 44-45) Later, he adds, “Pierce’s goal in articulating Cosmotheism was to instill within the reader a disposition toward his or her own racial embodiment.” (Pg. 56)
He observes, “Since Pierce’s death in 2002, National Alliance has faded from its former glory and respected position in the white nationalist community… the Southern Poverty Law Center reported in July 2012 that the National Alliance… had been transformed into ‘a tiny band of small-tine propagandists, criminal thugs and attention-seeking losers.’ But largely through the efforts of Pierce’s admirers… his writings and speeches are still easily found on the Internet… [and] Amazon and other booksellers.” (Pg. 71)
He notes, “In their attacks on conservatism and Christianity, [Ben] Klassen, Pierce, and [Revilo] Oliver began to offer a redefinition of race-based activism for their newly imagined racial community. But they did not completely agree on all matters, particularly when it came to religion. Though they all despised Christianity and conservatives, they differed on what political or religious activity would best serve their mutually sought goal of white racial survival.” (Pg. 77)
He recounts, “Klassen’s Racial Holy War was not just against Jews, blacks, Asians and Hispanics but also against even those members of the white race that he deemed genetically deficient… Racial Holy War not only create a Manichean notion of whites versus racial others in a battle for a future white utopia but also cuts through the white race itself, turning the war against everyone who might present a genetic threat to the race.” (Pg. 94)
He explains, “Since racialist Odinism first emerged in the early 1970s, it has become one of the most popular religious alternatives in the white nationalist milieu… Such imaginings of a Viking past muted and tamed by Christianity more generally seemed to speak to white racialist activists after the 1960s---people who longed for a sense of authenticity and strength as well as community… Odinism in particular apparently provided a strong racioreligious identity… The popularity of racialist Odinism should also be understood in the context of the emergence of white nationalism after disillusionment with conservative and Christian patriotism among the racial Right after the passage of civil rights legislation, racial immigration, and the liberalization of immigration policy in the United States.” (Pg. 102-103)
He states, “Religion for the New Right in Europe [ENR] is therefore deeply tied to essentialism of religion as a cultural expression of a people and to anxieties over imagined cultural/racial imperilment owing to the imagined threat to European biological and cultural particularism posed by cultural/racial mixing. Such anxieties have compelled many of those in the ENR to reject Christianity as alien to Europeans’ supposedly natural sensitivities and the predecessor of liberal universalism and modernity in general, which they imagine to threaten European distinctiveness and therefore toe threaten the future of European peoples.” (Pg. 163-164)
He observes, “For a growing number of white nationalists, the impulse to preserve and white race is motivating not simply either the acceptance or the rejection of Christianity but rather efforts to create unity among all racialists of various religious perspectives to realize the fulfillment of their primary obligation---racial protectionism… As racial nationalist seek to have a broader appeal to white conservatives through strategic repackaging of their racialist ideology, mostly through anti-immigrationism, antimulculturalism, and anti-Islamism, we can expect also a dual trajectory for American white nationalism.” (Pg. 189)
He concludes, “it is far too simple to suggest absolute collusion between large numbers of conservatives and white nationalist leadership. The point I want to make is … [that] White nationalists, especially those who associate themselves with the Alt-Right, are seeking points of overlap between their ideation and the talking points and political strategies of the mainstream conservative movement… Trump’s comments about Mexicans and Muslims … signal the acceptance of such ideology and rhetoric among a certain segment of the mainstream voting public… Finally, I want to state that continued study of these kinds of protectionist logics is warranted as the complex relationship between race and religion continues to be a source of debate in many contexts… To ignore the logic of the so-called extremists is not only foolish but also neglectful fo the fact that extremism can easily become the norm if we are not vigilant in valuing human lives beyond out own closed notions of society.” (Pg. 197-198)
This is a very insightful (particularly in terms of its detailed discussion of the ‘religious’ points of view of white nationalism) study, that will be “must reading” for anyone seriously studying such trends in modern society.
Damon T. Berry is a Professor in the Religious Studies Department at St. Lawrence University. He has also written ‘Christianity and the Alt-Right.’
He wrote in the Introduction to this 2017 book, “This book… continues to examine the relationships between the American racist Right and Christianity… [But] I seek to offer an explanation for why most influential white nationalists in America have regarded Christianity, even white nationalist forms of it such as Christian Identity, as a problem… a few preliminary points can be made. In the first instance, many American white nationalists have rejected Christianity as an alien and consequently dangerous ideology, often describing it as an inherently ‘Jewish’ religion that weakens one’s commitment to the survival of the white race. In the second, some white nationalists argue that an aggressive rejection of Christianity risks alienating Christian Identity-oriented white nationalists, which may hinder the broader white racial unity that is regarded as of vital importance in the effort to preserve the white race. And finally, Christianity is a problem for contemporary white nationalists who have to navigate entrenched hostility toward it while trying to access the conservative movement mainstream, which is still overwhelmingly Christian.” (Pg. 2-3)
He continues, “Each of the subjects in this study, though they differ … in significant ways, share a common belief that the white race is imperiled and that it is the duty of every white man and woman to do what they must to protect it from biological extinction. This protectionism takes various forms, even the use of violence, but more often takes shape in combating perceived cultural and ideological contamination… Ideological and biological purity then becomes the foci of self-surveillance in the effort to protect the imagined white racial community from destructive and weakening pollution, whether in the form of interracial sexuality or in the form of religious or political ideologies that contradict or undermine one’s commitment to white racial survival.” (Pg. 3)
He adds, “we may ask why we should care what white nationalists think about Christianity. Why should that which seems to be a subgroup within the racist fringe concern us? My first response is that though this book is about white racist subcultures in America and their relationships with Christianity, it is not simply an investigation of the racist fringe. It is … a case study of responses to racialized demographic anxieties that are far from exclusive to extremists in America. It is indeed a comforting thought to imagine that racist ideation is an aberration in US history, but it is not an honest one. It is likewise comforting to think that we can simply identify the ‘extremists,’ isolate and minimize their impact on wider society… but this thought is also false… I propose that through the study of such instances of exclusionary and persecutory ideation… we may gain insight into the ethnocentric logics that produce ethnocentric responses that are often justified as acts of communal self-defense.” (Pg. 4-5)
He explains, “we should define white nationalism as a Pan-European ethnonationalism committed to the survival of the imagined global white racial community. The term ‘racial protectionism’ is then meant to capture at once the Pan-Europeanism in American white nationalism and the dominant ethic of communal self-defense that shapes and defines its ideation… The 1990s was indeed the moment when this new racialism emerged into public view, in part because of the Oklahoma City bombing and the attention the news media paid to the militia movement, which in their coverage was often tied to organized racism. It is therefore understandable why the perception would exist that white nationalism was a new phenomenon of the 1990s. But in fact the history of American white nationalism goes further back… One only need reference … the writings of Madison Grant in the 1910s and of his protégé Lothrop Stoddard in the early 1920s to see this trend prior to World War II.” (Pg. 7-8)
He says of William Pierce [founder of the National Alliance, and author of ‘The Turner Diaries’ and ‘Hunter’], “there is really no way to overstate Pierce’s importance to contemporary white nationalism… Though he is known as the founder and leader of National Alliance as a political organization, what is less appreciated is that at the heart of this project was the creation of a new religion that Pierce called ‘Cosmotheism.’… He presented Cosmotheism as a transcendent ideology that would support a sustained program for white racial survival… I argue that Pierce’s rejection of Christianity emerged from the racial embodiment of Cosmotheist principles that rests on the assertion of a transcendent metaphysical evolutionary racial struggle and spiritual progress that ultimately defines all life in terms of hierarchy. For Pierce, the struggle between races is … a transcendent metaprinciple that must be properly interpreted and acted upon.” (Pg. 44-45) Later, he adds, “Pierce’s goal in articulating Cosmotheism was to instill within the reader a disposition toward his or her own racial embodiment.” (Pg. 56)
He observes, “Since Pierce’s death in 2002, National Alliance has faded from its former glory and respected position in the white nationalist community… the Southern Poverty Law Center reported in July 2012 that the National Alliance… had been transformed into ‘a tiny band of small-tine propagandists, criminal thugs and attention-seeking losers.’ But largely through the efforts of Pierce’s admirers… his writings and speeches are still easily found on the Internet… [and] Amazon and other booksellers.” (Pg. 71)
He notes, “In their attacks on conservatism and Christianity, [Ben] Klassen, Pierce, and [Revilo] Oliver began to offer a redefinition of race-based activism for their newly imagined racial community. But they did not completely agree on all matters, particularly when it came to religion. Though they all despised Christianity and conservatives, they differed on what political or religious activity would best serve their mutually sought goal of white racial survival.” (Pg. 77)
He recounts, “Klassen’s Racial Holy War was not just against Jews, blacks, Asians and Hispanics but also against even those members of the white race that he deemed genetically deficient… Racial Holy War not only create a Manichean notion of whites versus racial others in a battle for a future white utopia but also cuts through the white race itself, turning the war against everyone who might present a genetic threat to the race.” (Pg. 94)
He explains, “Since racialist Odinism first emerged in the early 1970s, it has become one of the most popular religious alternatives in the white nationalist milieu… Such imaginings of a Viking past muted and tamed by Christianity more generally seemed to speak to white racialist activists after the 1960s---people who longed for a sense of authenticity and strength as well as community… Odinism in particular apparently provided a strong racioreligious identity… The popularity of racialist Odinism should also be understood in the context of the emergence of white nationalism after disillusionment with conservative and Christian patriotism among the racial Right after the passage of civil rights legislation, racial immigration, and the liberalization of immigration policy in the United States.” (Pg. 102-103)
He states, “Religion for the New Right in Europe [ENR] is therefore deeply tied to essentialism of religion as a cultural expression of a people and to anxieties over imagined cultural/racial imperilment owing to the imagined threat to European biological and cultural particularism posed by cultural/racial mixing. Such anxieties have compelled many of those in the ENR to reject Christianity as alien to Europeans’ supposedly natural sensitivities and the predecessor of liberal universalism and modernity in general, which they imagine to threaten European distinctiveness and therefore toe threaten the future of European peoples.” (Pg. 163-164)
He observes, “For a growing number of white nationalists, the impulse to preserve and white race is motivating not simply either the acceptance or the rejection of Christianity but rather efforts to create unity among all racialists of various religious perspectives to realize the fulfillment of their primary obligation---racial protectionism… As racial nationalist seek to have a broader appeal to white conservatives through strategic repackaging of their racialist ideology, mostly through anti-immigrationism, antimulculturalism, and anti-Islamism, we can expect also a dual trajectory for American white nationalism.” (Pg. 189)
He concludes, “it is far too simple to suggest absolute collusion between large numbers of conservatives and white nationalist leadership. The point I want to make is … [that] White nationalists, especially those who associate themselves with the Alt-Right, are seeking points of overlap between their ideation and the talking points and political strategies of the mainstream conservative movement… Trump’s comments about Mexicans and Muslims … signal the acceptance of such ideology and rhetoric among a certain segment of the mainstream voting public… Finally, I want to state that continued study of these kinds of protectionist logics is warranted as the complex relationship between race and religion continues to be a source of debate in many contexts… To ignore the logic of the so-called extremists is not only foolish but also neglectful fo the fact that extremism can easily become the norm if we are not vigilant in valuing human lives beyond out own closed notions of society.” (Pg. 197-198)
This is a very insightful (particularly in terms of its detailed discussion of the ‘religious’ points of view of white nationalism) study, that will be “must reading” for anyone seriously studying such trends in modern society.
February 22, 2021
I defer to Michele's fine Goodreads review, which thoughtfully describes the contents. What follows are notes primarily for myself. White nationalism is an international movement of people of European descent who fear the white race is threatened and in danger of subjugation, enslavement and even extinction. The author refers to this key concern as "racialist protectionism." American white nationalists desire a separate homeland for white people, presumably a region carved out of the existing United States or perhaps Canada.
White nationalism and white supremacy are not necessarily the same, though I have not grasped the nuances. White supremacy appears to include more racially obsessed people who may not believe in the establishment of a white state purged of minorities and "aliens" -- akin to Nazi Germany. White nationalists in turn are one segment of the Alt-Right, which may be considered an offshoot of conservatism "mixing racism, white nationalism and populism" (definition offered by John Daniszewski of the Associated Press).
Damon Berry completed the book as the Trump Administration was taking office. His final paragraph is prophetic: "A society based on those values [progressivism, openness, equality and tolerance] is not guaranteed for us. It never was. We are going to have to construct it." The events of January 6, 2021, and the attempt by white nationalists, among other Trump supporters, to keep him in the White House is another chapter in the long struggle against bigotry, inequality, intolerance and hate.
White nationalism and white supremacy are not necessarily the same, though I have not grasped the nuances. White supremacy appears to include more racially obsessed people who may not believe in the establishment of a white state purged of minorities and "aliens" -- akin to Nazi Germany. White nationalists in turn are one segment of the Alt-Right, which may be considered an offshoot of conservatism "mixing racism, white nationalism and populism" (definition offered by John Daniszewski of the Associated Press).
Damon Berry completed the book as the Trump Administration was taking office. His final paragraph is prophetic: "A society based on those values [progressivism, openness, equality and tolerance] is not guaranteed for us. It never was. We are going to have to construct it." The events of January 6, 2021, and the attempt by white nationalists, among other Trump supporters, to keep him in the White House is another chapter in the long struggle against bigotry, inequality, intolerance and hate.
August 11, 2021
This book wasn't what I expected. I'm not sure the title is the best for it.
Damon T. Berry explains what white nationalism is and how it is pretty much incompatible with Christianity. White nationalism is the belief that the white race is better than any others. Christianity believes in love, sharing, including others, forgiveness, meekness, salvation for all races etc so it is incompatible with white nationalism which is exclusive by nature. At the end of the book he touches on the question of why so many Christians are supportive of a president who is also supported by white nationalists. This book was written just after Trump's election so the author raises the question, but obviously can't talk about what hadn't happened yet.
This book is very intellectual and not an easy read, but I definitely learned some new things! It's helpful to have a dictionary handy!
Damon T. Berry explains what white nationalism is and how it is pretty much incompatible with Christianity. White nationalism is the belief that the white race is better than any others. Christianity believes in love, sharing, including others, forgiveness, meekness, salvation for all races etc so it is incompatible with white nationalism which is exclusive by nature. At the end of the book he touches on the question of why so many Christians are supportive of a president who is also supported by white nationalists. This book was written just after Trump's election so the author raises the question, but obviously can't talk about what hadn't happened yet.
This book is very intellectual and not an easy read, but I definitely learned some new things! It's helpful to have a dictionary handy!
December 4, 2017
He spent years researching this material and writes a volume that is informative and thought-provoking. Dr. Berry has published at the right moment in our history. I feel much better prepared to process the news I read these days after having taken in the pages of this book.
Thank you, Dr. Berry!
Thank you, Dr. Berry!
June 17, 2019
So...we're doomed. While there was good info in this book, especially in the afterword in the wake of Donald Trump's election, I personally felt the title was misleading and that the guy disproved his whole point, which was to point out the PROBLEM of Christianity for white nationalists, who see it as a Jewish tradition bound to bring down the white race (which if you're following Jesus, it should). Most of the book detailed the rifts between Christian and non-Christian white nationalists, and also those who were adamantly anti-Christian and those who took a more tolerant tone in hopes of drawing the racist Christians to the white nationalist cause. By the end he has to point out that some of that is working, as 81% of white evangelicals voted for Trump, and it's no secret that white nationalists love Trump. Christians are being drawn toward racism and away from Christ, and that's a book I'd definitely read. Hell, I may be the one who writes it.
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September 21, 2018277.3082 B5342 2017
Displaying 1 - 9 of 9 reviews