Christianity: The First Three Thousand Years (195 page)

51
Porter, 'Beyond Comfort', 258 - 89, at 272, 281.

52
Frend, 'Church Historians of the Early Twentieth Century', 101. For Marcion, see pp. 125-7.

53
R. P. Ericksen,
Theologians under Hitler: Gerhard Kittel, Paul Althaus and Emanuel Hirsch
(New Haven and London, 1985), esp. 50-53, 81-3, 178-84, and see M. Casey, 'Some Anti-Semitic Assumptions in the "Theological Dictionary of the New Testament" ',
Novum Testamentum
, 41 (1999), 280-91. For an interesting undergraduate personal reminiscence by a great Methodist biblical scholar of a tense moment in a visit in the late 1930s to Cambridge University by Karl Fezer, a Nazi-sympathizing German theologian, see C. K. Barrett in
Epworth Review
13/3 (September 1986), 82.

54
Ericksen,
Theologians under Hitler
, 164-5. On the background to Christian uses of 'Aryanism', see C. Kidd,
The Forging of Races: Race and Scripture in the Protestant Atlantic World, 1600 - 2000
(Cambridge, 2006), Ch. 6.

55
It should be pointed out that Barth took delight in rescuing an undamaged bust of Schleiermacher from the bombed-out ruins of the Kurfursten Schloss in Bonn when lecturing there for the first time after the war: K. Barth,
Dogmatics in Outline
(London, 1949), 7.

56
Frend, 'Church Historians of the Early Twentieth Century', 99-100; J. A. Moses, 'Dietrich Bonhoeffer's Repudiation of Protestant German War Theology',
JRH
, 30 (2006), 354 - 70.

57
For the text of the Barmen Declaration, and related documents, A. C. Cochrane,
The Church's Confession under Hitler
(Philadelphia, 1962), esp. 238-42; and see also ibid., Ch. 7.

58
K. H. Holtschneider, 'Christians, Jews and the Holocaust', in Wolffe (ed.), 217-48, at 234, 236-7. For Barth's regret at being inhibited by his political realism in the 1934 discussions on drafting the declaration, see M. D. Hockenos,
A Church Divided: German Protestants Confront the Nazi Past
(Bloomington, 2004), 172 - 3.

59
Moses, 'Dietrich Bonhoeffer's Repudiation of Protestant German War Theology', 365n. On the Niemollers, N. Railton, 'German Free Churches and the Nazi Regime',
JEH
, 49 (1998), 117.

60
Ibid., 85 - 139, esp. 104 - 5, 129.

61
R. Steigmann-Gall,
The Holy Reich: Nazi Conceptions of Christianity
(Cambridge, 2003), 1 - 2, 72-3, 136, 180. By 1943 Koch had opted for the non-Church-affiliated status of
Gottglaubig
('a believer in God'): ibid., 220.

62
On Tiso and Pavelic, Atkin and Tallett,
Priests, Prelates and People
, 247-9; on Tiso, P. Ramet,
Religion and Nationalism in Soviet and East European Politics
(Durham, NC, and London, 1989), 29, 274-5. On Croatia, E. Paris,
Genocide in Satellite Croatia 1941 - 45
(Chicago, 1962), esp. 154-7 (quotation at 157), 162-4, 190-91.

63
Snyder, 170, 204 - 5, 211.

64
J. E. Frazier,
Maurice Durufle: The Man and His Music
(Rochester, NY, 2007), 3, 156-65, 168-9. For an introduction to the Vichy regime, see Atkin and Tallett,
Priests, Prelates and People
, 247 - 54.

65
Judicious recent summaries of the results of a vast field of research are Atkin and Tallett,
Priests, Prelates and People
, 244-7, and Duffy, 345 - 50 (quotation at 348).

66
Snyder, 124-5, 160, 165; a fine biography of Sheptyts'kyi is A. Krawchuk,
Christian Social Ethics in Ukraine: The Legacy of Andrei Sheptytsky
(Edmonton, Ottawa and Toronto, 1997), esp. xv, Ch. 5 (quotation at 213) and 266-7.

67
Hockenos,
A Church Divided
, esp. 171-7.

68
The more frequent formulation that the Nazis' ultimate aim was to destroy Christianity altogether is open to question: Steigmann-Gall,
The Holy Reich
, 261 - 7.

69
G. Zahn,
In Solitary Witness: The Life and Death of Franz Jagerstatter
(Springfield, IL, 1964), esp. 36-9, 46 - 8, 63-4, 144.

70
Hastings,
A History of English Christianity 1920 - 1985
, 374 - 80. I feel highly honoured to have been given Bishop Bell's robes as Oxford Doctor of Divinity by Mrs Anne Baelz, widow of the former Dean of Durham, and express my gratitude to her.

71
V. N. Nersessian, 'Armenian Christianity', in Parry (ed.), 23 - 46, at 42.

72
E. E. Roslof,
Red Priests: Renovationism, Russian Orthodoxy, and Revolution, 1905- 1946
(Bloomington, 2002), esp. 198-205. For a pioneering Western account of the Orthodox Church in the decades after the Second World War, see T. Beeson,
Discretion and Valour: Religious Conditions in Russia and Eastern Europe
(London, 1974), Ch. 3.

73
Snyder, 178.

74
A superb survey of these issues is T. Judt,
Postwar: A History of Europe since 1945
(London, 2005), Chs. 1-3.

75
Hastings,
A History of English Christianity 1920-1985
, Chs. 30, 31; R. English,
Irish Freedom: The History of Nationalism in Ireland
(London, 2006), 346 - 55.

76
M. Pattenden, 'The Canonisation of Clare of Assisi and Early Franciscan History',
JEH
, 59 (2008), 208 - 26, at 226; on Pius XII's last years, see Duffy, 350 - 54.

77
The spelling 'Oecumenical' is now customarily reserved for the Patriarch of Constantinople and the early councils of the Church, while 'Ecumenical' describes the modern movement towards Church unity.

78
K. Clements,
Faith on the Frontier: A Life of J. H. Oldham
(Edinburgh, 1999), esp. 5 - 14, 18-22, 43 - 54. On the missionary voyage of the
Duff
, see pp. 875 - 6.

79
Clements,
Faith on the Frontier
, 2, 270 - 74, 277, 286.

80
On early aspirations to Anglican-Roman reunion, see M. D. Chapman, 'The Fantasy of Reunion: The Rise and Fall of the Association for the Promotion of the Unity of Christendom',
JEH
, 58 (2007), 49-74.

81
Koschorke et al. (eds.), 95. On the 1910 Conference, see Clements,
Faith on the Frontier
, Ch. 5.

82
D. Carter, 'The Ecumenical Movement in Its Early Years',
JEH
, 49 (1998), 465-85, esp. 477-8.

83
J. Nurser,
For All Peoples and All Nations: Christian Churches and Human Rights
(Geneva, 2005); for a different perspective bypassing this background and emphasizing Great Power politics, Mazower, 'The Strange Triumph of Human Rights, 1933 - 1950'.

84
Hastings,
A History of English Christianity 1920 - 1985
, 97.

85
The Lambeth Conferences (1867-1948): The Reports of the 1920, 1930, and 1948 Conferences, with Selected Resolutions from the Conferences of 1867, 1878, 1888, 1897 and 1908
(London, 1948), 119 - 24, at 120.

86
For their beginnings in the seventeenth century, see pp. 500-501.

87
Geffert, 'Anglican Orders and Orthodox Politics',
passim
.

88
See statements in the Constitution of 1947: Koschorke et al. (eds.), 115.

89
Carter, 'Ecumenical Movement in Its Early Years', 484-5.

90
Hastings,
A History of English Christianity 1920 - 1985
, 468 - 9.

91
G. Wacker, 'Travail of a Broken Family: Evangelical Responses to Pentecostalism in America, 1906 - 1916',
JEH
, 47 (1996), 505 - 28, at 528.

92
Anderson, 47 - 9.

93
E. W. Gritsch,
Born Againism: Perspectives on a Movement
(Philadelphia, 1982), 76-7; T. J. Hangen,
Redeeming the Dial: Radio, Religion and Popular Culture in America
(Chapel Hill and London, 2002), Ch. 3.

94
S. Coleman,
The Globalisation of Charismatic Christianity: Spreading the Gospel of Prosperity
(Cambridge, 2000), 27-31, 42-3; Anderson, 145, 157-8, 220-21. For a critique of the 'Prosperity Gospel' in Ghanaian neo-Pentecostalism, see J. K. Asamoah-Gyadu,
African Charismatics: Current Developments within Independent Indigenous Pentecostalism in Ghana
(Leiden, 2005), Ch. 7.

95
Anderson, 247, 250.

96
M. Kazin,
A Godly Hero: The Life of William Jennings Bryan
(New York, 2006), esp. 109-18, 285-95. For Darrow's previous greatest
cause celebre
in 1912, in which his oratory successfully swept aside an almost inevitable conviction for bribery, see G. Cowan,
The People v. Clarence Darrow: The Bribery Trial of America's Greatest Lawyer
(New York, 1993), esp. 391-407.

97
Handy, 285.

98
Hangen,
Redeeming the Dial
, esp. 1 - 2, 8 - 13, 19 and Ch. 4.

99
Aladura constitution, qu. C. G. Baeta,
Prophetism in Ghana: A Study of Some 'Spiritual' Churches
(2nd edn, Achimota, 2004), 114 - 16.

100
Hastings, 502-4; J. Cabrita, 'Isaiah Shembe's Theological Nationalism, 1920s-1935',
Journal of Southern African Studies
(forthcoming, 2009). I am very grateful to Joel Cabrita for our discussions of Shembe.

101
Sundkler and Steed, 780-83; quotation from an early testimony after his death to the effect that he had had, Koschorke et al. (eds.), 260-61.

102
Sundkler and Steed, 408, 906.

103
D. L. Hodgson,
The Church of Women: Gendered Encounters between Maasai and Missionaries
(Bloomington, 2005), esp. 56 - 9, 122, 180-87, 211 - 22, 226.

104
Anderson, 72.

25: Culture Wars (1960-Present)

1
That original gravesite in the crypt is now occupied by Pope John Paul II, which some might find a second irony.

2
The definitive though monumental account of the Council is provided by G. Alberigo et al. (eds.),
History of Vatican II
(5 vols., Maryknoll, 1995-2006).

3
J. W. O'Malley, 'Trent and Vatican II: Two Styles of Church', in R. F. Bulman and F. J. Parrella (eds.),
From Trent to Vatican II: Historical and Theological Investigations
(Oxford, 2006), 301-20, at 309.

4
H. Chadwick, 'Paul VI and Vatican II',
JEH
, 41 (1990), 463 - 9, at 464.

5
Duffy, 358-9.

6
R. P. McBrien, 'The Church (
Lumen Gentium
)', in M. A. Hayes and L. Gearon,
Contemporary Catholic Theology: A Reader
(Leominster, 1998), 279 - 93, at 279 - 80.

7
Chadwick, 'Paul VI and Vatican II', 466.

8
R. Shortt,
Benedict XVI: Commander of the Faith
(London, 2005), 37.

9
J. Cornwell,
The Pope in Winter: The Dark Face of John Paul II's Papacy
(London, 2004), 40 - 42; Shortt,
Benedict XVI
, 41-2.

10
V. H. H. Green,
A New History of Christianity
(Stroud, 1996), 337.

11
Chadwick, 'Paul VI and Vatican II', 468-9; M. J. Wilde,
Vatican II: A Sociological Analysis of Religious Change
(Princeton, 2007), 102 - 15.

12
The Lambeth Conferences (1867-1948): The Reports of the 1920, 1930, and 1948 Conferences, with Selected Resolutions from the Conferences of 1867, 1878, 1888, 1897 and 1908
(London, 1948), 50, 200, 295.

13
Wilde,
Vatican II
, 116-25; R. McClory,
Turning Point: The Inside Story of the Papal Birth Control Commission
,
and How
Humanae Vitae
Changed the Life of Patty Crowley and the Future of the Church
(New York, 1995), esp. Chs. 11, 14.

14
'Mis recuerdos de Pablo VI: Entrevista con el Cardenal Vicente Enrique y Tarancon', in [no editor named],
Pablo VI y Espana: Giornata di studio, Madrid, 20-21 maggio 1994
(Brescia, 1996), 242 - 62, at 256-7.

15
For an introduction to the dimensions of the changes perhaps more irenical than my account, J. J. Boyce, 'Singing a New Song unto the Lord: Catholic Church Music', in Bulman and Parrella (eds.),
From Trent to Vatican II
, 137 - 59.

16
Shortt,
Benedict XVI
, 25, 39 - 40, 51 - 2.

17
Matthew 6.28-33/Luke 12.27-31.

18
P. Kennedy,
A Modern Introduction to Theology: New Questions for Old Beliefs
(London, 2006), Ch. 9.

19
A. T. Hennelly (ed.),
Liberation Theology: A Documentary History
(Maryknoll, 1990), 116, 254.

20
G. Gutierrez,
A Theology of Liberation: History, Politics, and Salvation
(London, 1974; first published 1971), esp. 6 - 19, 289 - 91.

21
P. Harvey,
Freedom's Coming: Religious Culture and the Shaping of the South from the Civil War through the Civil Rights Era
(Chapel Hill, 2005), at 76.

22
T. Branch,
At Canaan's Edge: America in the King Years, 1965-68
(New York and London, 2006), Chs. 2 - 10.

23
Ibid., 114, 756 - 8.

24
J.-K. Kwon, 'A Sketch for a New Minjung Theology',
Madang: Journal of Contextual Theology in East Asia
, 1/1 (June 2004), 49-69; J.-K. Kwon, 'Social Movement as the Ground for Minjung Theology',
Madang: Journal of Contextual Theology in East Asia
, 4 (December 2005), 63 - 75.

25
Mark 8.34. V. Kuster, 'Contextual Transformations: Minjung Theology Yesterday and Today',
Madang: Journal of Contextual Theology in East Asia
, 5 (June 2006), 23-43.