In recent years, far-right organisations have invaded mosques across the UK with army-issued Bibles, declaring their actions a 'Christian crusade’. Others have paraded large crosses through Muslim-majority areas, and invaded 'migrant hotels,' harassing residents in their so-called crusade. Far-right appeals to ‘clean up society’, and ‘restore Christian Britain’ can be quite attractive to some Christians. However, what they may fail to appreciate is that this rhetoric may be cynically employed by those whose allegiance and values are quite contrary to Christian ones. Despite all this, the response from official church sources in the UK has been notably subdued, and resources to help churches address hate crimes or racial tensions are scarce. This book aims to fill that void. Bringing together insights from theologians, church practitioners, and leading experts, this volume examines the church's response to the rise of far-right thinking in UK society and explores how it can respond more effectively. With a foreword by David Gushee, this book offers critical and constructive perspectives for the church to confront these challenges

The far right is on the rise across Europe, pushing a battle scenario in which Islam clashes with Christianity as much as Christianity clashes with Islam. From the margins to the mainstream, far-right protesters and far-right politicians call for the defence of Europe’s Christian culture. The far right claims Christianity. This book investigates contemporary far-right claims to Christianity. Ulrich Schmiedel and Hannah Strømmen examine the theologies that emerge in the far right across Europe, concentrating on Norway, Germany and Great Britain. They explore how churches in these three countries have been complicit, complacent or critical of the far right, sometimes intentionally and sometimes unintentionally. Ultimately, Schmiedel and Strømmen encourage a creative and collaborative theological response. To counter the far right, Christianity needs to be practiced in an open and open-ended way which calls Christians into contact with Muslims.

Inspired by the success of the US Christian Right and the rise of the global far-right, ultraconservative Christians in Europe are joining forces and seek to reshape Europe. By assembling in anti-gender movements and sharing anti-Muslim narratives, they actively influence the political landscape and shape government policies. The contributors offer new perspectives on the protagonists and the entangled networks that work to abolish liberal democracy in Europe behind the scenes. This anthology is the first to bring together case studies on the Christian Right in over 20 European countries, providing a transnational perspective and an accessible insight for clergy, politicians, and academics alike.

This book postulates that the rise of right-wing populism in the West and its references to religion are less driven by a resurgence of religious fervour, than by the emergence of a new secular identity politics. Based on exclusive interviews with 116 populist leaders, key policy makers and faith leaders in the USA, Germany, and France, it shows how right-wing populists use Christianity as a cultural identity marker of the 'pure people' against external 'others' while often remaining disconnected from Christian values, beliefs, and institutions. However, right-wing populists' willingness and ability to employ religion in this way critically depends on the actions of mainstream party politicians and faith leaders. They can either legitimise right-wing populists' identitarian use of religion or challenge it, thereby cultivating 'religious immunity' against populist appeals. As the populist wave breaks across the West, a new debate about the role of religion in society has begun.

On mainstream social media platforms, far-right women make extremism relatable. They share Instagram stories about organic foods that help pregnant women propagate the “pure” white race and post behind-the-scenes selfies at antivaccination rallies. These social media personalities model a feminine lifestyle, at once promoting their personal brands and radicalizing their followers. Amid discussions of issues like dating, marriage, and family life, they call on women to become housewives to counteract the corrosive effects of feminism and champion the Great Replacement conspiracy theory, which motivated massacres in Christchurch, El Paso, and Buffalo. Eviane Leidig offers an in-depth look into the world of far-right women influencers, exploring the digital lives they cultivate as they seek new recruits for white nationalism. Going beyond stereotypes of the typical male white supremacist, she uncovers how young, attractive women are playing key roles as propagandists, organizers, fundraisers, and entrepreneurs. Leidig argues that far-right women are marketing themselves as authentic and accessible in order to reach new followers and spread a hateful ideology. This insidious—and highly gendered—strategy takes advantage of the structure of social media platforms, where far-right women influencers’ content is shared with and promoted to mainstream audiences. Providing much-needed expertise on gender and the far right, this timely and accessible book also details online and offline approaches to countering extremism.

The Bibles of the Far Right is about a far-right worldview that has taken hold in contemporary Europe. It focuses on the role Bibles have come to play in this worldview. Starting with the case of far-right terrorism in Norway in 2011, the study argues that particular perceptions of "the Bible" and particular uses of biblical texts have been significant in calls to "protect" Europe against Islam. This study proposes new ways to understand political Bible-use today in order to respond to violence inspired by biblical texts.

This volume in Biblical Theology for Life series dives deeply into the topic of human violence. Before exploring what the Bible says about violence, Old Testament scholar Helen Paynter sets out the contours for the study ahead by addressing the various definitions of violence and the theories of its origins, prevalence, and purpose. What is violence? Is there such a thing as "natural violence"? Is violence a human or social construct or can we describe natural phenomena as violent? How does the concept of violence relate to the concept of evil? Violence is everywhere; is it escapable? How do we resist violence? Having queued up the questions, Paynter takes us to the Bible for answers. Starting with the creation narratives in Genesis considered in comparison with the ancient Near Eastern myths and moving to the conquest of Canaan--the most problematic of biblical narratives--she investigates how these deep myths speak to the origins of human violence and its consequences. The prevalence of violence through biblical history is inescapable. Scripture reveals the hydra-like nature of human violence, investigating types of violence including but not limited to: structural violence, verbal violence, sexual violence, violence as public /political act, racialised violence, including "othering." Through the voices of the prophets and then in the teaching of Jesus, the Bible reveals that the seeds of violence exist within every human heart. Even though we see evidence of resistance movements in the Bible, such as the responses to attempted genocide in Exodus and Esther, it is only on the cross that an absorption of violence by God takes place: a defeat of violence by self-sacrifice. Along the way, Paynter considers other relevant biblical themes, including the apocalypse, "crushing the serpent's head," and the concept of divine vengeance, culminating in the resurrected Christ's lack of vengeance against those who did him to death. In light of the New Testament, we will consider how the first Christians responded to the structural violence of slavery and patriarchy and how they began to apply Jesus' redemptive, non-vengeful theology to their own day. The book concludes by discussing of what this means for Christians today. For many of us who live without routine encounters with or threats of violence, we must consider our responsibility in a world where our experience is the exception. With attention to the multi-headed hydra that is violence and the concealed structures of violence in our own Western society, Paynter challenges readers to consider their own, perhaps inherited, privilege and complicity. The question of how we regard "others," both as individuals and as societies, is a deeply relevant and urgent one for the church: The church can and should be a wholly non-othering body. So what implications does this have for the church and, for example, Black Lives Matter or the rampant xenophobia in our society or immigration and global migration issues? How do we resist evil? What does it mean to turn the other cheek when the cheek that has been slapped is not our own? How do we resist the monster without becoming the monster?

Mothers and meaning on the early modern English stage is a study of the dramatised mother figure in English drama from the mid-sixteenth to the early seventeenth centuries. It explores a range of genres: moralities, histories, romantic comedies, city comedies, domestic tragedies, high tragedies, romances and melodrama and includes close readings of plays by such diverse dramatists as Udall, Bale, Phillip, Legge, Kyd, Marlowe, Peele, Shakespeare, Middleton, Dekker and Webster. The study is enriched by reference to religious, political and literary discourses of the period, from Reformation and counter-Reformation polemic to midwifery manuals and Mother's Legacies, the political rhetoric of Mary I, Elizabeth I and James VI, reported gallows confessions of mother convicts and Puritan conduct books. It thus offers scholars of literature, drama, art and history a unique opportunity to consider the literary, visual and rhetorical representation of motherhood in the context of a discussion of familiar and less familiar dramatic texts.

Often neglected in the study of far right organisations, post-communist Europe recently witnessed the rise and fall of a number of populist radical right parties. The Populist Radical Right in Central and Eastern Europe is the first comparative study to focus on the ideology, impact, and electoral performance of this party family in the region. The book advances a series of arguments concerning the context and text of these parties, and systematically analyses the supply-side and demand-side of populist radical right politics. Whilst populist radical right parties in Central and Eastern Europe maintain broad similarities with their West European counterparts, they come across as a distinct phenomenon worthy of study in their own right. Parties like Ataka (Bulgaria), Jobbik (Hungary), and the SNS (Slovakia) resort to historical legacies and contextual idiosyncrasies to frame their ideology; interact with other parties over a number of policy areas; and ultimately compete for public office on the basis of their nativist agenda. The book provides a novel framework for the analysis of different aspects of populist radical right politics, notably enhancing the understanding of this phenomenon by means of primary data such as personal interviews with party leaders and original expert surveys. Using the ideological features of these parties as an overarching analytical tool, this book is essential reading for students and scholars researching the far right, post-communist issues and European politics in general.

Far-Right Fantasy is a straight-forward, jargon-free study of contemporary American right-wing extremism. Accessible to both professional and lay audiences, it allows activists to speak for themselves in their own words. It takes the self-announced religious motivations of extremists seriously, and illustrates this by citing numerous cases of radical politics. The book addresses the strengths and weaknesses of the standard psycho-social-cultural explanations of far-right activism. It shows how extremists are similar educationally and psychologically to their more conventional neighbors; that they get into the movement in the same way that others become peace activists or radical environmentalists, namely, through their ties with fellow workers and church-goers, family members, and classmates; and that their views are given a patina of certainty by being repeatedly corroborated within closed, non-contaminated communication systems. The book avoids being preachy or judgmental, but it does try to challenge readers morally by submitting far-right fantasy to a formal ideology critique. It does this by showing how the reforms it recommends – a marketplace free of regulation, draconian immigration restrictions; an end to the federal reserve bank and the income tax; a balanced budget amendment to the Constitution; anti-union "right to work" laws and a return to debt slavery; the privatization of schools, the post office, and the commons, and so on – contradict its ostensible goal, which is to protect and enhance middle class interests. Far-Right Fantasy is suitable for adoption as a supplemental text in political psychology and sociology, sociologies of religion and knowledge, collective behavior, and American political history.