Most Helpful Customer Reviews
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9 of 10 people found the following review helpful:
5.0 out of 5 stars
Superb. Sounds a much needed warning without attacking religion itself, 11 Mar 2007
This book is incredible. Hedges eloquently constructs his arguments using the words of the preachers themselves, to draw a chilling comparison between the Christian Right and the fledgling fascist movements of 1920s and 1930s Europe.
Unlike many books about fundamentalist Christians, American Fascists is not an attack on religion itself, and doesn't seek to mock or condescend - indeed, the author lays out his own faith from the start. It is, however, a stark warning about the ongoing misuse of religion by powerful fundamentalists, and how we can ALL be taken in.
If you believe in God or if you are an atheist, read this book.
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1 of 1 people found the following review helpful:
4.0 out of 5 stars
A passionate appeal for freedom in America, 11 Sep 2007
We might assume that the right-wing Christian nationalist dream is waning in America, but Chris Hedges does not. Touring around the country he finds an undimminished movement for a full-blown theocratic state. As he quotes James Kennedy,
"Our job is to reclaim America for Christ, whatever the cost. As vice-regents of God, we are to exercise godly dominion and influence over our neighborhoods, our schools, our government, our literature and arts, our sports areanas, our entertainment media, our scientific endeavors -- in short, over every aspect and institution of human society." (p. 58)
Hedges travels widely to hear great speakers, attend seminars and visit with radical fundamentalists. He offers some understanding, or perhaps pity, towards these people's needs for order, direction, certitude and righteousness in a chaotic society. But his sympathy is limited by a conviction that these people are pushing his country towards totalitarian fascism. He notes that the Dominionist agenda calls for a restoration of harsh ancient laws from before the time of Jesus or of modern Judaism: the death penalty for adultery, homosexuality, blasphemy, incest, striking a parent, incorrigible juvenile delinquency, and, in the case of women, unchastity before marriage. Beyond this, Hedges sees a regressive agenda to make Christianity more supportive of powerful economic interests:
"... When it is faith alone that will determine your wellbeing, when faith alone cures illness, overcomes emotional distress, and ensures financial and physical security, there is no need for outside, secular institutions, for social service and regulatory agencies to exist. ... To put trust in secular institutions is to lack faith, to give up on God's magic and miracles. The message being preached is one that dovetails with the message of neoconservatives who want to gut and destroy federal programs, free themselves from government regulations and taxes and break the back of all organizations, such a labor unions, that seek to impede maximum profit." (p. 179)
Naturally, in attacking the intollerance of particular people Hedges seems to accuse all serious Christians of harboring fascist tendencies. But while sometimes scattering his shots widely, he usually tries to distinguish among different kinds of Christians, and he affirms those who respect religious freedom:
"While traditional fundamentalism shares many of the darker traits of the new movement -- such as blind obedience to a male heirarchy that often claims to speak for God, intollerance towards non-believers, and disdain for rational, intellectual inquiry -- it has never attempted to impose its' belief system on the rest of the nation. And it has not tried to transform government, as well as all other secular institutions, into and extension of the church." (p.13)
Most interestingly, Hedges seems to dismiss liberal Christians as ineffectual in the fight to preseve freedom. He looks instead to Christians of a more traditional nature, such as evangelicals the likes of Billy Graham, who value compassion, mercy, and personal faith over self-righteous intollerance:
"The most potent opposition to the movement may come from within the evangelical tradition. The radical fundamentalist movement must fear these Christians, who have remained loyal to the core values of the Gospel, who delineate between right and wrong, who are willing to be villified and attacked in the name of a higher good and who have the courage to fight back. Most liberals, the movement has figured out, will stand complacently to be sheared like sheep, attempting to open dialogue and reaching out to those who spit venom in their faces." (p.34-35)
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