The Ku Klux Klan, the Aryan Nations, and many ultra-right-wing racist "religious" organizations adhere to a doctrine called Christian Identity. Christian Identity is not a denomination, but a loosely organized movement embracing a range of beliefs. Its foundation is the theory that Anglo-Saxons (and Aryans, in most cases) are the true descendants of the Lost Tribes of Israel, and are the chosen people of God. Christian Identity is a bloodline religion: a belief system irrevocably tied to race. As such it lends itself to the violence, racism, and anti-Semitism of its more militant practitioners, and its growth and links to domestic terrorism warrant a better understanding of the movement. This survey of the Christian Identity Movement traces its development and beliefs, from its origins to its modern manifestations. It examines the doctrines and visions of the future of Identity communities and organizations in America. The initial chapter explores British Israelism, forerunner of most bloodline Identity groups; the oral traditions behind the movement are reviewed in the second. The third chapter outlines the American Israel, Israel Identity and bloodline Identity movements, including major figures and groups. The following chapters provide an introduction to Christian Identity itself, its general religious tenets, and post-Creation beliefs upon which much of the theory is based. Subsequent chapters describe militant bloodline and Identity groups, and individual militant Identity leaders. The final chapter explores the "Third American Revolution" predicted by these groups, a forthcoming war based on race and religion.

Identity by young pastor Eric Geiger (coauthor of the multi-awarded national bestseller Simple Church) helps Christians clearly understand who they really are as defined by various Scriptures and unpacks the practical response that goes along with each wonderfully dramatic, empowering, and liberating truth.

The author examines the "cultural and literary identity among Western Christians which the centrality of 'the Book' has helped to create, and the Christian use of the phrase 'People of the book.'"--Preface.

In this study of Christian Science and the culture in which it arose, Amy B. Voorhees emphasizes Mary Baker Eddy's foundational religious text, Science and Health with Key to the Scriptures. Assessing the experiences of everyday adherents after Science and Health's appearance in 1875, Voorhees shows how Christian Science developed a dialogue with both mainstream and alternative Christian theologies. Viewing God's benevolent allness as able to heal human afflictions through prayer, Christian Science emerged as an anti-mesmeric, restorationist form of Christianity that interpreted the Bible and approached emerging modern medicine on its own terms. Voorhees traces a surprising story of religious origins, cultural conversations, and controversies. She contextualizes Christian Science within a wide swath of cultural and religious movements, showing how Eddy and her followers interacted regularly with Baptists, Methodists, Congregationalists, Catholics, Jews, New Thought adherents, agnostics, and Theosophists. Influences flowed in both directions, but Voorhees argues that Christian Science was distinct not only organizationally, as scholars have long viewed it, but also theologically, a singular expression of Christianity engaging modernity with an innovative, healing rationale.

Worship and Christian Identity argues that sacramental and liturgical practices are the central means by which a church shapes the faith, character, and consciousness of its members. Consequently, for any church to set aside such practices as outdated or irrelevant is to set aside the means by which the church nurtures and sustains its theological identity. From this perspective, Anderson explores the following questions: What is the relationship between worship and belief? What is the relationship between corporate worship and the formation of Christian persons and communities? What is the relationship between worship and our knowledge of ourselves, our world, and God? How might our attention to the reform and renewal of worship and sacramental practice provide a framework for theological, evangelical, and sacramental renewal? Questions of sacramental practice, inclusive or transformative language, and the renewal of congregational hymnody have been largely displaced by marketing questions and conflicts between "traditional" and "contemporary" worship. The hour of worship is subdivided now into increasingly specialized "target audiences" of singles, seekers, boomers, and "X-ers" with worship carefully packaged as "traditional" or "contemporary." What at various points has been understood as a "means of grace" is now seen primarily as a "means of numerical growth." Missing in the conflict between "traditional" and "contemporary" worship is significant discussion of what is at stake for the identity of Christian persons and communities in the shape and practice of worship. Perhaps more surprising, discussion of the theological shape and practice of worship also has been absent in discussions concerning theological standards. These absences suggest that for many in the church today, worship is a means for expressing a community's belief but has little to do with the shape and character of that belief. The assumption that worship is only or primarily a pragmatic means for expressing a community's belief stands in sharp contrast to the Christian tradition. This assumption also contrasts with the insights provided by recent work in ritual studies, psychology, and faith development. Worship and Christian Identity is an important book for faculty and students in seminary and graduate programs in liturgical studies and religious education, particularly those interested in the relationships between liturgical studies and practical theology, ritual studies and liturgical theology, as well as the role of worship in Christian formation. Chapters are "Making Claims About Worship," "Worship as Ritual Knowledge," "Worship as Ritual Practice," "Trinitarian Grammar and the Christian Self," "Trinitarian Grammar and Liturgical Practice," and "A Vision of Christian Life."

In The Christian Man, Patrick Morley--bestselling author of The Man in the Mirror--offers men practical ways to deal with life's problems and become the men of God they aspire to be. No man fails on purpose. Quite the opposite. When our feet hit the floor every morning, we're looking for a win. But these are turbulent times to be a man. In gathering material for this book, Morley interviewed many men. Their input was powerful. And transparent. They agreed that it's increasingly difficult to juggle all their responsibilities as men, husbands, fathers, friends, workers, churchmen, and citizens. No one understands what you're going through more than men's expert Patrick Morley, author of the landmark bestseller The Man in the Mirror, which has sold over 4 million copies. And now, Morley has put together a game plan so you can get that win you're looking for. The Christian Man is filled with powerful stories and refreshingly practical answers to questions like: How can I lead a more balanced life? How can I have a deeper walk with God? What makes a great husband? How can I become a dad who makes a difference? How should I think about my work? What's the right way to deal with lust? By the end of this must-read book, you will know how to intentionally release the power of God on the issues that matter most to you. You'll be able to walk with confidence in the one identity that matters most: The Christian Man.

Despite the command from Christ to love your neighbour, Western Christianity has continued to be afflicted by the evil of racism and the acts of violence that accompany it. Through a systems theoretical and deconstructive account of religion and the political theology of St. Paul, this book traces how the racism and violence of modern Western Christianity is a symptom of its failure to secure its own myth of sovereignty within a complex world of plurality. Divided into three sections, the book begins with a philosophical and critical account of what it calls the immune system of Christian identity. Focusing on Pauline political theology as reflective of an inherent religious "autoimmunity" built into Christian community, a theory of theological-political violence is located within Western Christianity. The second section traces major theoretical aspects of the historical "apparatus" of Christian Identity. It demonstrates that it is ultimately around the figure of the black slave that racialized Christian identity becomes a system of anti-blackness and white supremacy. The book concludes by offering strategies for thinking resistance against such racialised Christian identity. It does this by constructing a "pragmatics of faith" by engaging Deleuze’s and Guattari’s use of the term pragmatics, Moten’s theory of black fugitivity, and Long’s account of African American religious production. This wide-ranging and interdisciplinary view of Christianity’s relationship to racism will be of keen interest to scholars of Religious Studies, Theological Studies, Cultural Studies, Critical Race Studies, American Studies, and Critical Theory.