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“People who take God seriously will not remain silent about their faith. They will often disagree about doctrine or policy, but they won’t be quiet. They can’t be. They’ll act on what they believe, sometimes at the cost of their reputations and careers. Obviously the common good demands a respect for other people with different beliefs and a willingness to compromise whenever possible. But for Catholics, the common good can never mean muting themselves in public debate on foundational issues of human dignity. Christian faith is always personal but never private. This is why any notion of tolerance that tries to reduce faith to private idiosyncrasy, or a set of opinions that we can indulge at home but need to be quiet about in public, will always fail.”
—From the Introduction

Few topics in recent years have ignited as much public debate as the balance between religion and politics. Does religious thought have any place in political discourse? Do religious believers have the right to turn their values into political action? What does it truly mean to have a separation of church and state? The very heart of these important questions is here addressed by one of the leading voices on the topic, Charles J. Chaput, Archbishop of Denver.

While American society has ample room for believers and nonbelievers alike, Chaput argues, our public life must be considered within the context of its Christian roots. American democracy does not ask its citizens to put aside their deeply held moral and religious beliefs for the sake of public policy. In fact, it requires exactly the opposite.

As the nation’s founders knew very well, people are fallible. The majority of voters, as history has shown again and again, can be uninformed, misinformed, biased, or simply wrong. Thus, to survive, American democracy depends on an engaged citizenry —people of character, including religious believers, fighting for their beliefs in the public square—respectfully but vigorously, and without apology. Anything less is bad citizenship and a form of theft from the nation’s health. Or as the author suggests: Good manners are not an excuse for political cowardice.

American Catholics and other persons of goodwill are part of a struggle for our nation’s future, says Charles J. Chaput. Our choices, including our political choices, matter. Catholics need to take an active, vocal, and morally consistent role in public debate. We can’t claim to personally believe in the sanctity of the human person, and then act in our public policies as if we don’t. We can’t separate our private convictions from our public actions without diminishing both. In the words of the author, “How we act works backward on our convictions, making them stronger or smothering them under a snowfall of alibis.”

Vivid, provocative, clear, and compelling, Render unto Caesar is a call to American Catholics to serve the highest ideals of their nation by first living their Catholic faith deeply, authentically.

A journalist's penetrating look at the untold story of christian fundamentalism's most elite organization, a self-described invisible network dedicated to a religion of power for the powerful

They are the Family—fundamentalism's avant-garde, waging spiritual war in the halls of American power and around the globe. They consider themselves the new chosen—congressmen, generals, and foreign dictators who meet in confidential cells, to pray and plan for a "leadership led by God," to be won not by force but through "quiet diplomacy." Their base is a leafy estate overlooking the Potomac in Arlington, Virginia, and Jeff Sharlet is the only journalist to have reported from inside its walls.

The Family is about the other half of American fundamentalist power—not its angry masses, but its sophisticated elites. Sharlet follows the story back to Abraham Vereide, an immigrant preacher who in 1935 organized a small group of businessmen sympathetic to European fascism, fusing the far right with his own polite but authoritarian faith. From that core, Vereide built an international network of fundamentalists who spoke the language of establishment power, a "family" that thrives to this day. In public, they host Prayer Breakfasts; in private, they preach a gospel of "biblical capitalism," military might, and American empire. Citing Hitler, Lenin, and Mao as leadership models, the Family's current leader, Doug Coe, declares, "We work with power where we can, build new power where we can't."

Sharlet's discoveries dramatically challenge conventional wisdom about American fundamentalism, revealing its crucial role in the unraveling of the New Deal, the waging of the cold war, and the no-holds-barred economics of globalization. The question Sharlet believes we must ask is not "What do fundamentalists want?" but "What have they already done?"

Part history, part investigative journalism, The Family is a compelling account of how fundamentalism came to be interwoven with American power, a story that stretches from the religious revivals that have shaken this nation from its beginning to fundamentalism's new frontiers. No other book about the right has exposed the Family or revealed its far-reaching impact on democracy, and no future reckoning of American fundamentalism will be able to ignore it.

D. A. Carson applies his masterful touch to this problem. He begins by exploring the classic typology of H. Richard Niebuhr and his five options for understanding culture. Carson proposes that these disparate options are in reality one still larger vision. Using the Bible's own story line and the categories of biblical theology, he attempts to work out what that unifying vision is. Carson acknowledges the helpfulness of Niebuhr's grid and other similar matrices but warns against giving them canonical force.

More than just theoretical, Christ and Culture Revisited is also designed practically to help Christians untangle current messy debates on living in the world. Carson emphasizes that the relation between Christ and culture is not limited to an either/or cultural paradigm -- Christ against culture or Christ transforming culture. Instead Carson offers his own paradigm in which all the categories of biblical theology must be kept in mind simultaneously to inform the Christian worldview.