among Christian readers, for he citesnmany sources that attempt to uncovernattacks on the Jewish communityneverywhere, even in the benevolentnand the benign — in all Christianngoodwill expressed toward Jews andnJudaism, and in Christian translationsnof the Hebrew Bible. John MurraynCuddihy follows with a fascinating argument:ntoo often, he contends, Jewsnare depicted as “morally blameless.”nToo often the question is posed, “Howndo bad things [read: anti-Semitic] happennto this good people?” Cuddihy’snsources run from New York Timesneditorials to Woody Allen to ElienWiesel. It might be said that this chapternexhibits a degree of courage in annalways difficult, complex, and sensitivenarea.nIn chapters by Barbara Welter andnJay P. Dolan, both Protestants andnRoman Catholics are found blameworthynfor the tensions that have existednbetween their communities. SomenProtestants, it seems, were into spreadingnnasty lies about what happensnbehind the locked doors of convents,nwhile Tridentine Catholics were oftenncontent to look on members of then”Protestant Revolt” as misguided folknoutside the true salvation of The, ornTheir, Church. Mark A. Noll’s chapternannounces the good news of thenProtestant-Catholic rapprochement ofnour day and the not-so-good news ofn• the three presently contending partiesn(the new party, the old party, and thenAmericanist party) within the two largerncommunities.nGeorge Marsden addresses thenliberal-conservative wars by focusingnon the evolutionist-creationist controversy;nthere he spots antisupernaturalistnfundamentalists and supernaturalistnfundamentalists fighting it out in suchna way that reason and diplomacy becomenimpossible. Marsden’s connectionsnbetween the South, the CivilnWar, religion, and creationism are especiallyninteresting. Chapters onnliberal-conservative tensions also examinenthe Jewish and Roman Catholicncommunities.nThe book’s last example of uncivilnreligion involves emerging or new religions.nMormonism and the UnificationnChurch are seen as movementsnthat offer a blatant challenge to theirnhost society. When these movementsndid not accommodate their belief andnpractice so that they might “fit in,”ntheir host proceeded to label themn”cults,” exclude them socially, andnthen persecute them. Persecutionnranged and ranges from legislation ton”deprogramming” to the jabs fromnSaturday Night Live.nThese essays are convincing. It isnhard not to agree that American religionnhas had a very uncivil side. Evenntoday Jews, Protestants, Roman Catholics,nand non-name-brand types (i.e.,n”secular humanists” and others) oftenndo not get along famously inside ornoutside their communities. But thenmost fundamental tension in Americannreligion today, according to RobertnBellah (and when Bellah speaks, henshould be listened to — though notnnecessarily agreed with), is betweennthose who seek community withoutnsignificant boundaries (in terms of beliefnand practice) and those who seekncommunity with significant boundaries.nSome of the former might desirena Club Methodist, for example, innwhich freedom of choice reigns; somenof the latter strive for a Methodistnchurch complete with definite commit­nment and a clear-cut identity. Thendanger Bellah fears most is that thenClub will prove to be more attractiventhan the Church. If it is, Bellah worries,nindeed if it triumphs, it “wouldndestroy both the moral norms thatnprovide the terms for our democraticnconversation and the communities thatncarry those moral norms and ethicalnconcerns, including the religious communities.”nIt would destroy bothnChurch and society.nUnfortunately, pinpointing andnworrying about the demise of religiousncommunity with boundaries does notnactually create religious communitynwith boundaries (though some mightnsay that a pseudoreligious communitynhas formed around Bellah’s Habits).nBut still, it is a beginning. And it willncertainly contribute to some truly creativenand constructive hostilities innAmerican religion, which will, it isnhoped, differ greatly from those thatnhave gone before.nRev. Paul T. Stallsworth is assistantndirector of The Rockford InstitutenCenter on ReUgion & Society.nThe Failure of Feniinisinnby Nicholas DavidsonnTBI.nJ MlUiln-ijsjjpiiMiwttjftps)nAt last! The book that has the courage to tell thentruth about the effect the feminist movement has hadnon sex, politics, child rearing, and every other aspectnof American life since the late sixties. This is the booknthat’s causing controversy in national magazines andnthe broadcast media—the book that is rapidly workingnits way into the wellsprings of modern culture asnAmerica comes to grips with The Failure ofnFeminism.n”Accurately summarizing the concerns of men andnwomen in the ’80s … to be commended.”n^ •^- —Los Angeles TimesnDiscover for yourself why everyone isntalking about The Failure of Feminism!n392 pages • ISBN 0-87975-408-7 • Cloth $24.95*nFor immediate delivery, call toll free (800) 421-0351, ext. 213nIn New York State, call (716) 837-2475, ext. 213nOr write to:nPrometheus Booksn700 East Amherst St., Dept. E, Buffalo, N.Y. 14215n(^Special offer: includes free postage ard handling. N.Y. State residents add sales tax.)nnnJUNE 1988/43n