Christ Actually

An exploration of transcendent faith in modern times--from the author of the New York Times -bestselling Constantine's Sword What can we believe about--and how can we believe in--Jesus Christ in light of the Holocaust and other atrocities of the twentieth century and the drift from religion that followed? In this urgent and provocative work, award-winning author James Carroll traces centuries of religious history and theology to face this core challenge to modern faith and to rescue it for the secular age. Far from another book about the "historical Jesus," Christ Actually takes the challenges of science and contemporary philosophy, of secularism, seriously. Carroll retrieves the power of Jesus both as an answer to humanity's perennial longing for transcendence and as a figure of profound ordinariness--his simple life, and his call to imitate him, all suggest an answer to the question "What is the future of Jesus Christ?" This book points the way.

Praise for Christ Actually: The Son of God for the Secular Age  
“With well-researched clarity, Carroll explores the question posed by anti-Nazi Lutheran pastor and martyr Dietrich Bonhoeffer: who actually is Christ for us today?... Because Christ actually is meaningful in some way to a billion Christians around the globe, this heartfelt investigation is of interest to many.”
—Publishers Weekly

“Carroll…strives to reconceive Christ for a secular, post-Holocaust, post-Hiroshima era….readers
seeking a faith responsive to the zeitgeist will find it here.”
—Booklist
 
“An in-depth, thought-provoking challenge to two millennia of Christian interpretation.”
—Kirkus Reviews

“Written in the brisk, argumentative style that has won James Carroll a broad popular readership, Christ Actually avoids the interminable maundering of academic prose, even as its extensive footnotes indicate attention to advanced, if radical, scholarship. Conservative Christians may well be shocked and annoyed at Carroll’s configuration of Jesus. Nevertheless, for its pushback against the boundaries of conventional interpretations and, above all, for its passionate presentation of the sinfulness of Christian anti-Semitism, his book deserves serious attention.”
—Commonweal magazine

 

Praise for Constantine’s Sword

“Monumental…An eye-opening journey through twenty centuries of history..This is a book for everyone.”—Christian Science Monitor

“A triumph.”—The Atlantic Monthly

“A deeply felt work, a book that measures the sweep of history against [his] experience as a man of the church.”—Floyd Skloot, San Franciso Chronicle

“Remarkable . . . A book of a deeper sort.”
—Andrew Sullivan, The New York Times Book Review
 
“A masterly history . . . fascinating, brave.”
—Time

 

Auteur

James Carroll

Texte du rabat

An exploration of transcendent faith in modern times—from the author of the New York Times-bestselling Constantine's Sword

What can we believe about—and how can we believe in—Jesus Christ in light of the Holocaust and other atrocities of the twentieth century and the drift from religion that followed? In this urgent and provocative work, award-winning author James Carroll traces centuries of religious history and theology to face this core challenge to modern faith and to rescue it for the secular age.

Far from another book about the "historical Jesus,” Christ Actually takes the challenges of science and contemporary philosophy, of secularism, seriously. Carroll retrieves the power of Jesus both as an answer to humanity's perennial longing for transcendence and as a figure of profound ordinariness—his simple life, and his call to imitate him, all suggest an answer to the question "What is the future of Jesus Christ?” This book points the way.

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INTRODUCTION Christ Actually

Against wild reasons of the state

His words are quiet but not too quiet.

We hear too late or not too late.

—Geoffrey Hill1

Operation Spark

In Germany, early in 1943, things got serious with “Operation Spark,” the anti-Nazi conspiracy to assassinate Adolf Hitler. In March, two bomb attempts were made on Hitler’s life. They failed, but in early April a number of the conspirators were arrested by the Gestapo. One of these was a young Lutheran theologian named Dietrich Bonhoeffer. For two years, he was imprisoned—first at Tegel military prison, in Berlin, and ultimately at Buchenwald and Flossenbürg concentration camps. A committed pacifist entangled in a plot to kill a tyrant, he wrote, “The ultimate question for a responsible man to ask is not how he is to extricate himself heroically from the affair, but how the coming generation shall continue to live.”2

Bonhoeffer was executed three weeks before the war ended, before the horrors of 1945 were fully laid bare. Yet there is a hint in his statement that, in the thick of the evil, he had grasped what was now at stake: nothing less than the moral self-destruction, and perhaps the physical self-extinction, of the human species; its “continuing to live.” He did not survive to articulate the meaning of what he’d come to, but in subsequent years the fragments of thought he left flashed through Christian theology like crystal shards through a darkened conscience. That was especially so once Auschwitz was paired with Hiroshima—absolute evil absolutely armed: the death camp and the genocidal weapon all at once bracketing the human future. The mad nuclear competition that followed then made the problem of human survival literal.

Initiating a project for belief that has yet to be accomplished, Bonhoeffer declared himself in a letter to his student and friend Eberhard Bethge: “What keeps gnawing at me is the question, . . . who is Christ actually for us today?” That line, written in a Nazi cell, is a shorthand proclamation of Bonhoeffer’s penetration to the deepest question about the human condition, which raised, for a serious Christian, an equally grave question about Jesus Christ and the tradition that takes its name from him.

I, too, have found something “gnawing at me,” if in far shallower ways than the martyred German. As it happens, I was born precisely as Operation Spark was launched. The son of committed Irish Catholics, I fully embraced that legacy and came of age with Jesus Christ at the center of my identity. But as I grew older, tectonic shifts in culture, religion, politics, and structures of thought cracked the foundation of Christ’s meaning—even for me. Among the many factors that have contributed to that dislocation, none looms larger, I see now, than the still unreckoned-with moral catastrophe faced by Bonhoeffer. He was a first witness to the apocalyptic fervor of the Third Reich, the millennial character of the crisis—and the fact that “Christendom,” a culture in place since Charlemagne and nearly the sole context within which Jesus Christ had been understood, was mortally undermined by racist Nazi imperialism. And Bonhoeffer was one of the first to grasp how the ethical shattering of Christendom extended to the keystone of Christian faith—to Jesus himself.

I begin this grappling with the new actuality of Jesus Christ by recalling Bonhoeffer not just because I associate with his hinted-at intuition that we need a radically reimagined Jesus, but because his undeveloped and rudimentary inquiry was sparked—“Operation Spark” indeed—by that brutal confrontation with what has shown itself to be the dou…