Here are 100 books that When God Talks Back fans have personally recommended if you like
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In my career as a medievalist, I’ve been inspired by L. P. Hartley’s maxim that “the past is a foreign country: they do things differently there.” At the same time, the people who live there are humans like ourselves. So, I’ve always tried to balance the alterity with the universality of the medieval past, asking big questions that bring together a wide range of sources and genres. In my forty years of teaching at Northwestern, I’ve enjoyed watching the impact of medieval texts change with each generation of students as they discover this strange yet immensely generative world.
I first read this book in college, and it has powerfully shaped my philosophy of life. Martin Buber, the great Jewish thinker, distinguished between “I-It” relationships, in which we use another person instrumentally, and “I-Thou” relationships, in which we encounter another face to face. He argues that personhood begins in the prenatal life of the child flowing to and from its mother, but ends in God where all parallel relations intersect.
As a lifelong cat lover, I’m especially fond of his idea that personhood is not limited by species. Buber recognized that we can authentically say “Thou” to a cat or even a tree.
Buber's main proposition is that we may address existence in two ways: [1] that of the "I" towards an "It", towards an object that is separate in itself, which we either use or experience; [2] that of the 'I' towards 'Thou', in which we move into existence in a relationship without bounds. One of the major themes of the book is that human life finds its meaningfulness in relationships. All of our relationships, Buber contends, bring us ultimately into relationship with God, who is the Eternal Thou.
Considered a landmark of twentieth-century intellectual history, this is Martin Buber's classic treatment…
In my career as a medievalist, I’ve been inspired by L. P. Hartley’s maxim that “the past is a foreign country: they do things differently there.” At the same time, the people who live there are humans like ourselves. So, I’ve always tried to balance the alterity with the universality of the medieval past, asking big questions that bring together a wide range of sources and genres. In my forty years of teaching at Northwestern, I’ve enjoyed watching the impact of medieval texts change with each generation of students as they discover this strange yet immensely generative world.
Have you ever wished you could read the mind of someone you love? Medieval theologians liked to speculate about heaven, but only Dante dared to imagine its social life. I’m especially struck by how he represents telepathy as a celestial way of life. The blessed not only see God; they also see him in one another, so their minds are completely open to each other’s thoughts.
In a realm where envy is impossible, purity of soul enables a spiritual intimacy that models what community might look like in the city of the redeemed.
With his journeys through Hell and Purgatory complete, Dante is at last led by his beloved Beatrice to Paradise. Where his experiences in the Inferno and Purgatorio were arduous and harrowing, this is a journey of comfort, revelation, and, above all, love-both romantic and divine. Robert Hollander is a Dante scholar of unmatched reputation and his wife, Jean, is an accomplished poet. Their verse translation with facing-page Italian combines maximum fidelity to Dante's text with the artistry necessary to reflect the original's virtuosity. They have produced the clearest, most accurate, and most readable translation of the three books of The…
In my career as a medievalist, I’ve been inspired by L. P. Hartley’s maxim that “the past is a foreign country: they do things differently there.” At the same time, the people who live there are humans like ourselves. So, I’ve always tried to balance the alterity with the universality of the medieval past, asking big questions that bring together a wide range of sources and genres. In my forty years of teaching at Northwestern, I’ve enjoyed watching the impact of medieval texts change with each generation of students as they discover this strange yet immensely generative world.
Charles Williams is one of my guilty pleasures. The most esoteric of the famous Inklings, he wrote supernatural thrillers in which marvels take place in the midst of present-day London. This book, his last and, in my view, his best novel, is set near the end of WW II.
Two young women, killed instantly when a plane crashes onto them, find that they must work out their salvation—or its opposite—in a world where the living and the newly dead can still interact. The gestures of ordinary friendship and everyday cruelty turn out to have eternal stakes in this eerie, unforgettable novel, which I’ve reread more times than I can count.
First published in 1945, "All Hallows' Eve" is a fantasy novel by British writer Charles W. S. Williams. Charles Walter Stansby Williams (1886 - 1945) was a British theologian, novelist, poet, playwright, and literary critic. He was also a member of the "The Inklings", a literary discussion group connected to the University of Oxford, England. They were exclusively literary enthusiasts who championed the merit of narrative in fiction and concentrated on writing fantasy. He was given an scholarship to University College London, but was forced to leave in 1904 because he couldn't afford the tuition fees. Other notable works by…
In my career as a medievalist, I’ve been inspired by L. P. Hartley’s maxim that “the past is a foreign country: they do things differently there.” At the same time, the people who live there are humans like ourselves. So, I’ve always tried to balance the alterity with the universality of the medieval past, asking big questions that bring together a wide range of sources and genres. In my forty years of teaching at Northwestern, I’ve enjoyed watching the impact of medieval texts change with each generation of students as they discover this strange yet immensely generative world.
I was excited to discover that coinherence, the medieval Christian idea of personhood I explore, has a close parallel to the African concept of Ubuntu. A Zulu word for “humanity,” Ubuntu offers a refreshing corrective to the excessive individualism of the West. In Ubuntu the source of identity is not individuality, but community; not “I think, therefore I am,” but “we are, therefore I am.”
Michael Battle, a disciple of Archbishop Desmond Tutu, explores what an Ubuntu notion of personhood means for everything from peacemaking to the struggle against racism and apartheid. Yes, philosophical ideas can have real-world consequences!
As defined by Archbishop Desmond Tutu, a person with Ubuntu is open and available to others, affirming of others, does not feel threatened that others are able and good, for he or she has a proper self-assurance that comes from knowing that he or she belongs in a greater whole and is diminished when others are humiliated or diminished, when others are tortured or oppressed.
The African spiritual principle of Ubuntu offers believers a new and radical way of reading the Gospel and understanding the heart of the Christian faith, and this new book explores the meaning and utility of…
As a mom of four busy kids in grade school, middle school, high school, and college, reading a novel is my reward at the end of a hectic day. I’ve read hundreds of novels, many of them Christian romances, while sitting at my children’s bedsides. They have to be well-written, no smut, and if the characters are Catholic Christians like me, all the better.
The hilarity of this book drew me in from the first pages, as the author finds (good-natured) humor in Catholicism and Evangelical Christianity alike.
Beyond the humor, so much in this story resonated with me, including Julia’s infatuation with musician Dylan. The humor melds perfectly with the deeper themes in this story, and the whole thing is beautifully underpinned by God’s unfailing, patient, perfect love.
Armed with a floral-print Bible cover, Julia must pretend to be “born again” for her Christian housemates—cute EMT Mark and his church-lady mom. Their place is walking distance (cough, stalking distance) from Dylan, her latest musician crush. Mark knows she’s faking her faith. But he needs someone like her to crash his dull routine. So he protects her secret and brings her to his Evangelical church. Hiding her Catholic past, she bumbles her way through hand-raising worship. Other times she sneaks into Mass. Meanwhile, Mark explains how to be “saved.” (Sure, she needs saving—from her alcoholic dad, her copier-jamming job,…
The Rev. Dr. Leah D. Schade is the Associate Professor of Preaching and Worship at Lexington Theological Seminary in Kentucky. An ordained Lutheran minister since 2000, Leah has written five books, including three focusing on environment and faith. She has served as an anti-fracking and climate activist, community organizer, and advocate for environmental justice issues, She’s also the “EcoPreacher” blogger for Patheos.com. She has recently launched a partnership with the Interfaith Center for Sustainable Development to create a monthly resource called EcoPreacher 1-2-3 for busy pastors wanting to address environmental issues in their sermons.
Sally Bingham founded and served as president of Interfaith Power & Light, one of the most important interreligious organizations addressing climate and environmental crises. For this 2009 book, she invited twenty religious leaders from a myriad of traditions, including Buddhist, Evangelical Christian, Unitarian-Universalist, Muslim, and Judaism, to name a few. Though the book is more than a decade old, their reflections are timeless. And they give us a snapshot of what religious leaders were saying about ecology and faith at a time when environmental awareness was still struggling to gain traction.
Foremost religious leaders from diverse faith communities respond to the most controversial question of our time: Can we save the earth? The answer could hinge on the phenomenon of the fast-growing interfaith religious environmental movement. The author makes the case for environmental stewardship that cuts across old divisions of faith and politics. She presents 20 fellow religious leaders and eminent scholars (from rabbis to evangelicals to Catholics, Muslims and Buddhists) each contributing an original essay-chapter, with personal stories of awakening to the urgent need for environmental awareness and action. From all parts of the religious and political spectrum, they come…
Growing up in rural Southern Maryland, I first began to notice a difference between Blacks and whites because of the way I was treated when I hung out with my African American friends. South of the Mason Dixon line, racial differences are often clear. Throughout my childhood and young adult life some of the most influential people who invested in me were African American. As I began to learn about their stories, my heart grew with a love for racial justice and equality. My work and adult life has focused on righting wrongs, responding to global and domestic poverty, to writing and working against inequality and oppression.
Even if you are not a person of faith, evangelicalism in America has caused great division. Thus, understanding how conservative Christianity looks differently in white and Black communities is a good place to start being introduced to issues of race and justice. Many leaders in the church sayDivided by Faithis the next most influential book for them—next to the Bible!
In recent years, the leaders of the American evangelical movement have brought their characteristic passion to the problem of race, notably in the Promise Keepers movement and in reconciliation theology. But the authors of this provocative new study reveal that despite their good intentions, evangelicals may actually be preserving America's racial chasm. In Divided by Faith, Michael O. Emerson and Christian Smith probe the grassroots of white evangelical America, through a nationwide telephone survey of 2,000 people, along with 200 face-to-face interviews. The results of their research are surprising. Most white evangelicals, they learned, see no systematic discrimination against blacks;…
I was a correspondent in Vietnam in 1966, 1971, 1973, and 1974. I worked for The New Yorker on the last three dates, and I have been back several times since the end of the war. My book, Fire in Lake won the Pulitzer Prize, the Bancroft Prize for history, and the National Book Award, among other prizes.
Strangely, very few books about the Christian right explain the differences between southern and northern evangelicals. Hill’s book is an eye-opener. It links theology directly to politics. A historian, Hill is a wonderful writer.
In this comparative history of religious life in the South and the North, Samuel Hill considers the religions of America from a unique angle. Tracing the religious history of both areas, this study dramatically shows how a common religion was altered by hostilities and then continued to develop as separate entities until recently. Coming almost full circle, both North and South now find their religions again to be highly similar. Two factors, Hill believes, were major influences in the diversification of the regional religions: the presence of Afro-Americans as an underclass of people with a distinctive role to play in…
I have been fascinated by the relationship between Christianity and the United States for decades. Much of my work in the area of Christian nationalism is the result of my personal religious history and experiences, as well as my work as a social scientist. I’ve always been fascinated by how religion influences and is influenced by its social context. Christian nationalism in the US is a clear example of how influential religious ideologies can be in our social world.
It was this book that really put the pieces together for me regarding how my personal religious beliefs and my status as an American citizen should intersect.
Growing up in Christian spaces it was assumed that to be a good American was to be Christian, and to be a good Christian was to be American. Boyd’s book helped me distinguish the two in a new and fresh way.
The church was established to serve the world with Christ-like love, not to rule the world. It is called to look like a corporate Jesus, dying on the cross for those who crucified him, not a religious version of Caesar. It is called to manifest the kingdom of the cross in contrast to the kingdom of the sword. Whenever the church has succeeded in gaining what most American evangelicals are now trying to get - political power - it has been disastrous both for the church and the culture. Whenever the church picks up the sword, it lays down the…
I'm a journalist and a historian who writes about how American evangelicals are complicated. I was trying to explain Left Behind in graduate school and I talked and talked about the theology in the book—all about the doctrines of the rapture, the antichrist, and the millennium. Then my professor said, “But it’s fiction, right? Why is it fiction? What are people doing when they read a novel instead, of say, a theological treatise?” I had no idea. But it seemed like a good question. That was the spark of Reading Evangelicals. But first, I had to read everything I could find about how readers read and what happens when they do.
The most common kind of book club in America is a Bible study. And while lots and lots of people have opinions about how you should read the Bible, or who is doing it wrong, no one delves into how real readers read the sacred text like James Bielo.
An ethnographer who is interested in American religion, Bielo is a careful and kind observer, who does everything he can to understand what people are doing when they read the Bible together. He takes you with him and you’ll see the world differently because he did.
Evangelical Bible study groups are the most prolific type of small group in American society, with more than 30 million Protestants gathering every week for this distinct purpose, meeting in homes, churches, coffee shops, restaurants, and other public and private venues across the country. What happens in these groups? How do they help shape the contours of American Evangelical life? While more public forms of political activism have captured popular and scholarly imaginations, it is in group Bible study that Evangelicals reflect on the details of their faith. Here they become self-conscious religious subjects, sharing the intimate details of life,…
