100 Books Like Fugitive Freedom

In this masterpiece of historical narrative, Paul Sullivan investigates the 1875 sacking of a sugar plantation (called Xuxub) and the murder of its American manager by Maya rebels. Located on the geographical frontier between “Ladino” and Maya society, Xuxub became a microcosm of all of the conflicts that haunted Mexico as it entered its “Guilded Age”: inter-elite rivalries, international competition in the wake of the U.S.-Mexico War, and the overwhelming fear that the nation’s Indigenous population would rise up against encroaching liberal capitalism. It all comes together in a murder mystery, written more like true crime than an academic text, right down to the final poetic twist. This is an immensely enjoyable read, so much so that I have read it no fewer than fifteen times. 

On May 20, 2004, a relatively “ordinary” teenager and two of his friends murdered his mother, his father, and his little sister. Unraveling the triple murder, investigative journalist Sandra Rodríguez Nieto paints a brilliant portrait of Ciudad Juárez in 2004 – a city just about to become the world’s murder capital. However, even before it became the central battleground for Mexico’s competing organized crime groups, Juárez fostered a milieu of violence, rooted in impunity. In beautiful prose, Rodríguez Nieto argues that Vicente and his friends were practically driven to murder by an overwhelming sense of impunity, which “taught us that any and every savage crime was fair game.” This book is not so much about the so-called “drug war” as it is about the social world it has come to inhabit.

This is not just the story of José de León Toral – the man who killed President Álvaro Obregón in 1928 – but the story of the world he inhabited. Often dismissed as a religious fanatic, Robert Weis seeks (in a sense) to redeem Toral by contextualizing him in a very peculiar postrevolutionary cultural milieu: Mexico City’s network of lay Catholics, forced underground by the revolutionary state. Weis masterfully reconstructs this clandestine ecosystem of private masses and informal convents, and their cat-and-mouse games with the agents of state repression. I love the layers of detail, the reconstructions of daily life, and the author’s compassion for his subjects. I was skeptical at first, but by the end I was convinced that Toral’s action was political, and not driven (just) by religious zealotry.

Maybe not the littlest story, but this is a classic. What begins as a pretty straightforward story of Spanish conquest and conversion takes an (even more) sinister turn in 1562, when Franciscan priests find bones and idols in a clandestine ceremonial center. What follows is a full-blown, informal Inquisition, in which Franciscan priests tortured thousands of innocent Maya, disabled thousands more, and burned 17 Maya codices, creating a “hall of mirrors” in which conquistadores were forced to beg priests to take mercy on the Indigenous peoples. Inga Clendinnen probes the psyche of the Inquisition’s mastermind, Bishop Diego de Landa – a man sent to Yucatán to protect the Maya – and draws some shocking and disturbing conclusions, not only about the man, but about impunity and corruption in the colonial project. I am convinced she is the only historian who could have written this book.

In The Florentine Magnates we looked at Florence’s magnates, the powerful ruling class. Now we get a look at the people they lorded it over—the “popolo minuto” or the little people. We see them struggling, never able to get far enough ahead to get through a bad harvest, a year of terrible weather, or an epidemic with any security. Both church and commune recognized the need to come to the assistance of the masses of poor; this book tells us how they went about it and how successful they were (or weren’t). It deftly traces the role of religious confraternities in Florence’s charitable institutions. It’s been described as “one of the most detailed analyses of charity in late medieval Italy.”

This elegantly crafted book examines two centuries of American history with remarkable clarity and brevity, revealing a vital, sustained, and salutary role played by a vibrant religious culture in the colonies and new nation. James H. Hutson, former Chief of the Manuscript Division at the Library of Congress, wrote Religion and the Founding of the American Republic to accompany the Library’s 1998 exhibition of the same title.

I am also drawn to the book’s many visual images–paintings, photographs, cartoons, document facsimiles, etc.–illustrating religion’s role in American political culture. I often recommend this slender volume as the best short history of religion’s role in American public life from the colonial era to the early 19th century.

Based largely on interviews conducted by Barnett in the 1980s, this book remains the standard text on the Confessing Church in Nazi Germany. Barnett situates the Confessing Church’s experience within the broader context of the Protestant Churches, which comprised two-thirds of Germany’s population in the Nazi era. Initially formed in response to the German Christian movement’s attempts to Nazify Christianity, the Confessing Church remained committed to the theological integrity and structural independence of the church. Yet Barnett argues that the Confessing Church was not a resistance movement against Nazism itself. Some were arrested and lost their lives, some made compromises with the Nazi regime, and some were antisemitic themselves. Their overlapping and clashing actions complicate the overall portrait of the Confessing Church. A distinctive feature of Barnett’s narrative is the attention given to women—church secretaries, wives of clergy, and the many women who played a greater role in maintaining the… show more.

This is perhaps the most talked-about book of the last generation on church-state relations. It offers a sweeping survey of the conceptions and rhetoric of church-state separation in American political and legal traditions from colonial times to the mid-20th century.  

Philip Hamburger challenges the notion that “separation of church and state,” as developed in 20th-century jurisprudence, is a fundamental American principle deeply embedded in the nation’s political and constitutional traditions. Rather, he argues, the rhetoric of separation emerged from the cynical politics of late-18th-century disestablishment battles and was picked up in the next century by nativists seeking to marginalize Catholics (while preserving Protestant hegemony) and by liberals intent on establishing a secular polity. I read few pages in this book that failed to prompt reflection or challenge long-held assumptions.

Huener has produced a definitive study of the Catholic Church in western Poland under German occupation. Identified by the Germans as the Reichsgau (district) Wartheland or Warthegau, it encompassed 45,000 square kilometers (roughly the size of Vermont and New Hampshire) with a “population of more than 4.9 million, including approximately 4.2 million Poles, 400,000 Jews, and 325,000 Germans.” Of this demographic, 3.8 million were Catholic and ninety percent were ethnic Poles. The German Reich incorporated the territory even though its borders remained guarded and not easily crossed. It included 1,023 parishes, served by 1,829 diocesan priests, 277 male religious, and 2,666 women religious.

Before World War II ended, the German occupiers would close more than ninety-seven percent of the churches, dissolve all Catholic organizations, deport, or imprison most women religious, and arrest more than 1,500 priests, of whom 815 they murdered directly or indirectly. In eighteen succinct and exceptionally well-written… show more.

This is a thoughtful, balanced study of the history, traditions, controversies, theories, and jurisprudence that shaped the American experiment in religious liberty. Originally published by John Witte, Jr., an eminent scholar of law and religion, this book is now in its 5th edition with two co-authors. In that lively experiment, Witte writes, all religious faiths “had to stand on their own feet and on an equal footing with all other faiths,” free from coercion by or the support of civil government.

Drawing on theological, political, legal, and comparative sources and methods, the authors masterfully distill a complex and controversial story into a lucid and engaging narrative. I frequently pull this book off the shelf for basic information, commentary, and insights on the “essential rights and liberties” of religion in America.