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Indexed by persons, publishers, and topics. New York: Bowker, 1972-81), an extensive history of guide publishing from 1630 to 1980, with discussions of printing, bookselling, economics of the commerce, publishers, copyright, bestsellers, illustration, manufacturing, censorship, and specialised kinds of publishing (especially religious, children’s, music, non-public press, guide membership, and university press). For studies published after 1969, consult ABHB: Annual Bibliography of the History of the Printed Book (U5275). Tanselle’s survey is complemented by B. J. McMullin, “Indexing the Periodical Literature of Anglo-American Bibliography,” Studies in Bibliography 33 (1980): 1-17, an evaluation of the indexing of bibliographical scholarship within the 1974 volumes of ABHB: Annual Bibliography of the History of the Printed Book (U5275), Bibliographic Index (D145), British Humanities Index (G370), Essay and General Literature Index (G380), Humanities Index (G385), Internationale Bibliographie der geistes- und sozialwissenschaftlichen Zeitschriftenliteratur (G390), Library Literature, ABELL (G340), and MLAIB (G335). London: British Lib.; New Castle: Oak Knoll, 1998. 326 pp.

Since the Council of Nicaea, Christians have been prone to issue joint statements designed to draw the boundaries of orthodoxy - and cast their rivals beyond them. Another one, not quite in the same league, was recently issued by a group including John MacArthur, a prominent (and very conservative) evangelical pastor and Bible teacher. “The Statement on Social Justice and the Gospel” claims that social justice is not, in fact, a definitional component of the gospel, and that it is heresy to elevate “non-essentials to the status of essentials.” As you might expect, the document affirms traditional beliefs on same-sex relationships and “God-ordained” gender roles. But it seems particularly focused on rejecting collective blame in racial matters. “We deny that . . . any person is morally culpable for another person’s sin,” the statement argues. “We further deny that one’s ethnicity establishes any necessary connection to any particular sin.” In case this wasn’t clear enough, the document goes on: “We reject any teaching that encourages racial groups to view themselves as privileged oppressors or entitled victims of oppression. . . . We deny that a person’s feelings of offense or oppression necessarily prove that someone else is guilty of sinful behaviors, oppression or prejudice.” Christians, in the view of MacArthur and his fellow signatories, must condemn both “racial animosity” and “racial vainglory.” By way of background, it seems this statement was created in outraged response to another group of evangelical Christians - the Gospel Coalition - that held a conference on the 50th anniversary of the Rev. Martin Luther King Jr.’s assassination. MacArthur clearly wants to paint the participants - including prominent pastors Tim Keller, Russell Moore, Thabiti Anyabwile and John Piper - as liberals at risk of heresy. Where to start a response? First, there is the matter of judgment. MacArthur surveys the evangelical movement in 2018 - increasingly discredited by rank hypocrisy and close ties to an angry, ethnonationalist political movement - and concludes that its main problem is too much . . . social justice. It is a sad case of complete spiritual blindness. Second, there is a matter of history. Elsewhere, MacArthur complains that evangelicals have a “newfound obsession” with social justice. This could be claimed only by someone who knows nothing of the evangelical story. During the 19th century, Northern evangelicalism was generally viewed as inseparable from social activism. Evangelist Charles Finney insisted that “the loss of interest in benevolent enterprises” was usually evidence of a “backslidden heart.” Among these enterprises, Finney listed good government, temperance reform, the abolition of slavery and relief for the poor. “The Gospel,” preached abolitionist Gilbert Haven in 1863, “is not confined to a repentance and faith that have no connection with social or civil duties. The Evangel of Christ is an all-embracing theme.” But most damaging is the Mac­Arthur statement’s position on racial matters. What could a group of largely white evangelicals, many of them Southerners, possibly mean by criticizing “racial vainglory”? Is it vanity to praise the unbroken spirit of Africans in America during more than four centuries of vicious oppression, which was often blessed by elements of the Christian church? Is it vanity to recognize the redemptive role played by African American Christianity in calling our nation to the highest ideals of its founding? The purpose of “The Statement on Social Justice and the Gospel” is clear enough. It is, as one prominent evangelical leader put it to me, “to stop any kind of real repentance for past social injustice, to make space for those who are indeed ethnonationalists, and to give excuse for those who feel Christians need only ‘preach the gospel’ to save souls and not love their neighbors sacrificially whether they believe as we do or not.” The MacArthur statement is designed to support not a gospel truth but a social myth. The United States, the myth goes, used to have systematic discrimination, but that ended with the Civil Rights Act of 1964. Racism is now purely an individual issue, for which the good people should not be blamed. This narrative has nothing to do with true religion. It has everything to do with ignorant self-satisfaction. It is neither realistic nor fair to ignore the continuing social effects of hundreds of years of state-sponsored oppression, cruelty and stolen wages. It is neither realistic nor fair to ignore the current damage of mass incarceration and failed educational institutions on minority groups. Prejudice and institutional evil are ongoing - deeply ingrained in social practice and ratified by indifference. Repentance is in order - along with a passion for social justice that is inseparable from the Christian gospel. Index to Selected Bibliographical Journals, 1933-1970. London: Bibliog. Feather, John. An Index to Selected Bibliographical Journals, 1971-1985. Oxford: Oxford Bibliog. The final untrustworthiness of 1933-1970, the failure to index volumes printed in 1970, and the unacceptable discount in coverage offered by 1971-1985 underscore Feather’s prefatory remark that “bibliography has not been effectively served by indexers.” Indeed, it is unfortunate to have to say that 1933-1970, Barr’s addenda, and Feather constitute the one best index to this physique of publications. A extremely selective bibliography of English-language publications (through 1988) on the editing of postclassical historical paperwork and literary texts. The prefatory “Suggestions for Teaching” affords helpful advice for those making ready a course in editing. Scholars needing to seek the advice of supplies in personal collections will profit from the recommendation in Gordon N. Ray, “The Private Collector and the Literary Scholar,” The Private Collector and the Support of Scholarship: Papers Read at a Clark Library Seminar, April 5, 1969, by Louis B. Wright and Ray (Los Angeles: William Andrews Clark Memorial Lib., 1969) 25-84, and conveniently reprinted in Ray, Books as a Way of Life, ed. Feather offers superior topic indexing but unaccountably fails to proceed protection of Studies in Bibliography and Papers of the Bibliographical Society of America-two of a very powerful bibliographical journals-or to substitute journals no longer published with AEB: Analytical and Enumerative Bibliography or Text: An Interdisciplinary Annual of Textual Studies.

Although it overlaps significantly with ABHB: Annual Bibliography of the History of the Printed Book (U5275), BBB was considerably extra current and correct (nonetheless, like ABHB, it incorporates quite a few errors, misclassifications, and omissions). Book History Online both cumulates and continues ABHB (although the data from early volumes haven’t yet been added to the database). ABHB was typically far behind in protection (with volumes sometimes together with a number of retrospective entries), inconsistent in indexing journals ostensibly scanned regularly, and ceaselessly inaccurate in transcription and classification (although its accuracy in both areas improved in the later volumes). Under every author or subject, 1933-1970 lists entries alphabetically by journal, then chronologically by publication date; Feather lists entries alphabetically by title underneath writer heads, by author below subject heads. Cumulative index: vols. 1-17, Cumulated Subject Index, ed. Because 1933-1970 is derived from a Bodleian Library card index that was compiled over a number of years by various persons, there are quite a few errors in transcriptions, oversights (e.g., a complete volume of Library was omitted, though it is listed in Barr’s addenda), and inconsistencies in subject headings. Although prefatory matter to editions is excluded, some critiques of editions are listed.

Entries are organized in eight variously categorised divisions: general research (together with sections for bibliographies of bibliographies, national bibliographies, and analytical and descriptive bibliography); individual authors; e-book manufacturing (together with sections for handwriting and typography, composition, printing, paper, illustration, and binding); forms of printed works (including children’s books, periodicals, newspapers, and ephemera); bookselling, publishing, e book gathering, libraries, and bookplates; readers and studying; curiosa; and opinions. The bibliographies for 1949 via 1955 are reprinted with corrections and a cumulative index as vol. Five appendixes: (in vol. Hendrik D. L. Vervliet, vol. This also might differ among compatriots whose ‘cultures’ are just a few hundred miles apart. The frank, sexually specific (naturally) narratives cover a variety of experiences-some are sweet and transformative; others are perfunctory or borderline forgettable-but the one thing all of them share is the importance of sexual agency. Some of their intercourse clubs also have wild methods to lure in members and one even masqueraded as a meditative Buddhist retreat.