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In the summertime of 1916, an Ohio farm boy had an encounter with God. What he skilled on a quiet nation highway one night was so highly effective that he would construct his whole life and profession on making an attempt to recreate it. And his efforts would affect the best way Individuals perceive religion to at the present time.
The long-neglected however essential story of Eugene Exman is informed within the new guide God the Bestseller: How One Editor Remodeled American Faith a E book at a Time, by Stephen Prothero, a Boston College professor of faith. It was fairly accidentally—by means of an opportunity encounter with Exman’s daughter—that Prothero found Exman’s library in an outdated home on Cape Cod, filled with first editions and private letters signed by prestigious authors.
He was like a person making an attempt time and again to recapture the primary ecstasy of falling in love as an alternative of studying to make a wedding work.
He discovered that Exman had spent practically 4 a long time as head of the non secular guide division at Harper & Row, and that his surprising and surprising encounter with God as a young person—Exman described it as being “invaded” by a drive that lifted him out of his physique—had formed the whole lot he did in that place.
Raised a Baptist however launched to modernist concepts about Christianity in faculty, Exman would stay a churchgoing Protestant however would hold pushing the boundaries of what that meant. All through his life he explored every kind of religions, each Western and Jap, and labored with authors from these varied traditions to get their concepts out to the American public. The search for God, as he noticed it, should not be based mostly on doctrine, dogmas, or establishments; slightly, he promoted “the faith of expertise.” He needed to have that direct expertise of the divine once more, and he needed others to have it too, in no matter method they may.
In tracing his topic’s path over the course of this biography, Prothero does one thing fascinating. What begins out sounding like a wholehearted celebration of Exman and his work slowly evolves into an incisive critique—typically refined, however often fairly pointed. He notes the strain that Exman perpetually felt between his pursuit of a holy life and his embrace of the well-heeled company life-style. Much more pertinent, he explores the methods during which Exman’s open-minded liberal Protestantism may typically blind him to vital elements of the human expertise.
Exman’s pursuit of God, and his associated profession in publishing, learn like a microcosm of Twentieth-century faith, together with a number of Twenty first-century concepts and tendencies. (When you suppose cancel tradition is model new, learn Prothero on the rise and fall of medical missionary Albert Schweitzer’s repute throughout his personal lifetime). Exman labored with preachers from Harry Emerson Fosdick to Martin Luther King Jr. He experimented with communal residing in California and traveled to India to fulfill a well known guru. He even tried LSD within the late Nineteen Fifties, when it was being touted as “a faster and simpler path to God.” At one level, Prothero tells us, Exman needed to enroll C. S. Lewis as a Harper writer, nevertheless it didn’t work out—a minimum of, not throughout Exman’s or Lewis’s lifetime.
That was simply as properly. As ecumenical as Lewis may very well be in Mere Christianity and different works, he and Exman little doubt would have clashed over the latter’s constant de-emphasizing of spiritual doctrine. Prothero’s account of Exman’s work with Catholic activist Dorothy Day, one of the intriguing chapters within the guide, offers us a touch of how such a relationship may need turned out.
Exman revealed Day’s autobiography and agreed to publish her subsequent guide, a biography of Saint Thérèse of Lisieux. However Exman’s shut buddy and colleague Margueritte Bro, a non secular seeker like himself, recoiled from the venture as if it had been a boa constrictor, calling the manuscript “religiously psychotic” and saying some fairly vehement issues about Roman Catholics on the whole. Exman persevered for some time, however the venture was killed in the long run.
“Bro did have Exman’s ear,” Prothero writes, “and although he didn’t all the time comply with her recommendation, it’s onerous to think about that her characterization of Saint Thérèse’s piety as ‘sadistic’ and ‘psychopathic’ had no impact.” Thérèse could have skilled her personal divine encounters, however they had been too entwined with struggling to carry a lot attraction for the workforce at Harper.
Day, for her half, “rightly resented how Exman and his coworkers labored to recast her story within the picture of Protestantism.” Prothero notes dryly, “Regardless of their love songs to pluralism, liberal Protestants in america have hardly ever discovered their approach to doing something kindlier with Roman Catholics than agreeing to comply with Jesus’s commandment to ‘love your enemies.’”
It’s onerous to say whether or not Bro, and to some extent Exman, had been extra bothered by Day’s Catholicism, or (and that is the place the comparability to Lewis is available in) simply by her strict observance of her church’s tenets, which triggered their dislike of organized faith. However each these components undoubtedly performed a task.
The incident was all of a bit with Exman’s dedication to navigating a path to God based mostly on private expertise slightly than church doctrine. Prothero makes a convincing case that Exman was the forerunner of the “non secular however not non secular” motion. Exman most likely would have been tremendous with that. However he may not have been fairly as glad with Prothero’s final verdict:
Exman’s [publishing] venture succeeded as a result of its native habitat is the ecology of client capitalism. The faith of expertise preaches the behavior of the endless search. That search produces not discovering however longing. And the thing of that longing is displaced by levels—from God to the expertise of God to the expertise of no matter you perceive to be God. Seekers then seek for experiences that appear to have nothing in any respect to do with God or faith or spirituality. They set their hearts (and make their bets) on a lifetime of experiences. Make recollections is their mantra.
As a lot as Exman revered the hunt itself, he did imagine that it was a quest for one thing—one thing that might and must be discovered. He by no means fairly felt that he achieved his purpose, but when his biographer has it proper, his chosen methodology of pursuit carried inside it the seeds of its personal failure. He was like a person making an attempt time and again to recapture the primary ecstasy of falling in love as an alternative of studying to make a wedding work.
As a spiritual writer, Exman did a substantial amount of good, giving religion a voice in literature when lots of his fellow intellectuals felt it had no proper to be there, and doing what he may to interrupt down racial and ideological boundaries in his subject. However his obsession with chasing an “expertise” of God led him—and with him, a lot of American tradition—down a path that in the end leads to not God, however to self-gratification.
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