LITMIR.BIZ

Though Christendom has come to an end, it appears that old habits die hard. Jesus promised his followers neither safety nor affluence, but rather that those who come after him should expect persecution. Christian discipleship and tribal nationalism, however, despite the legal separation of church and state, continue to be co-opted into the nation-state project of prosperity and security. This co-option has made it difficult for the church to recognize her task to be a prophetic witness both for and against the state. That only a small pocket of Christians bear witness against such an accommodation of Christian practice is disconcerting; and yet, it breeds hope.
In Living on Hope While Living in Babylon, Tripp York examines a few twentieth century Christians who lived such a witness, including the Berrigan brothers, Dorothy Day, and Eberhard Arnold. These witnesses can be viewed as anarchical in the sense that their loyalty to Christ undermines the pseudo-soteriological myth employed by the state. While these Christians have been labeled pilgrims, revolutionaries, nomads, subversives, agitators, and now, anarchists, they are more importantly seekers of the peace of the city whose chief desire is for those belonging to the temporal cities to be able to participate in the eternal city–the city of God. By examining their ideas and their actions, this book will attempt to understand how the politics of the church–an apocalyptic politic–is necessary for the church to understand her mission as bearer of the gospel.

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In The End of Captivity?, Tripp York addresses how we talk about the good of other animals in light of a stark impossibility: their freedom from us. While all of us in the animal (and plant) kingdom are interdependent upon one another, humans are unique in that we are the only animals who keep other animals captive. We keep animals in zoos, sanctuaries, circuses, conservatories, aquariums, research facilities, slaughterhouses, and on our farms and in our homes. York asks what such forms of captivity say about us, and how animal captivity shapes what we imagine to be the purpose of other animals. What does the fact that elephants, tigers, and horses perform in circuses say about how we see the world? What does the reality of zoological parks say about the people who create, support, decry, protest, and patronize them? How important is wildlife conservation for the good of the earth? What does «who» we put on our plate say about how we understand the theological role of other animals? These are just a few questions York tackles as he weaves through the convoluted politics surrounding the captive animals in our midst.

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In this devilishly entertaining book, Tripp York takes it upon himself to find the Prince of Darkness. Provoked by a wager made in one of his religion classes, York explores whether in proving the existence of Satan, we might in turn prove the existence of God. Admitting the idea is not half-bad (and thus, conversely, only half-good), York enlists the aid of numerous ministers, theologians, spiritual warriors, pagans, shamanists, fortune tellers, and Satanists in his fiendish quest to determine the whereabouts of God's first fallen creature. Part memoir and part theological treatise, The Devil Wears Nada is a compelling and humorous account of the strange, bizarre, and (oftentimes) offensive things we think about God, the Devil, and everything in between.

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