Wayward Christian Soldiers

This book arose from an op-ed (of the same title) written by Charles Marsh for the New York Times, in January 2006. Clearly it struck a public nerve, for it was widely emailed and the author received more than five-hundred letters in response. Apparently many American readers, both churched and unchurched, have been greatly disturbed by the ascendency of right-wing forms of evangelicalism into the public spotlight, yet have not adequately articulated their unease. Marsh, one of Protestantism's most talented young theologians, now has expanded his theme and provides such readers with documentation and a wider historical context. How can the Gospel become relevant to society without falling into political captivity? The background he has in mind is Nazi totalitarianism, and so he makes repeated reference to the heroic witness of Dietrich Bonhoeffer. The book is an impassioned statement, driven by fierce indignation at a Christian nationalism sponsored by many evangelicals, underwriting recent policies of imperial America as stoked by the crafted rhetoric of George W. Bush, especially regarding the Iraq war. Marsh begins by comparing Francis Schaeffer and John Stott, who as pioneers stake out the hawkish vs. moderate alternatives of today's evangelicalism. This background leads to a survey of militant war sermons in 2002–2003; the quotations here from noted evangelicals are truly frightening, as they exalt the nation or glory in our “penetration” of Iraq as somehow furthering the gospel. Marsh then turns to President Bush and analyzes his conversion experience, which prompted his sense of “cosmic entitlement.” A chapter devoted to Will Campbell brings the strong contrast to the present cultural captivity of the American church, reminding us that Christians are called to be a peculiar people living as strangers in a strange land. Next the author lifts up Karl Barth to insist that honest theology still remains as important as it was in his day, and that now “the conservative Christian elites have become the new Protestant liberals: Christ is the projection and guarantor of our values, ambitions, and power” (p. 109). Again, the Third Reich provides the context for Marsh's polemic. Then the author turns to a more positive tactic of persuasion, by describing select exemplars of early Christian history (e.g., Antony, Augustine, Thérèse of Lisieux) who can show us how to be faithful “keepers of the mystery” amid difficult times. Indeed, when bombarded by flamboyant outcries of idolatrous nationalism, the best alternative often is religious silence and a quiet waiting on the Lord. The church is called to be a global body, transnational in its vision; this calling is highlighted by an array of quotations from world Christian leaders who, unlike most American voices, strongly opposed the Iraq war. Marsh then concludes with another allusion to Bonhoeffer: “Are Christians still of any use?” (p. 190). Amid the blare of patriotic self-flattery, he wonders, can we still speak God's truth in the world?

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