(Part 1)

JBTM Book Reviews
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divine commission, national innocence, and belief in land as sacred, is antithetical to the
Christian gospel. This is closed exceptionalism. It amounts to national idolatry and leads
to injustice. Sadly, this has characterized much of American history. However, this does not
discount Wilsey’s open exceptionalism. In the open version, America “strives to serve as a
communal paragon of justice, freedom, and equality among nations” (19). In contrast with
closed exceptionalism, open exceptionalism is cultural and political, but never salvific.
Using another analogy, Wilsey likens American exceptionalism to a two-trunked
tree—one representing open exceptionalism and one closed, with a root system that
is theological, political, exegetical, and historiographical. The argument becomes
cumbersome at this point, but the scheme allows him to detail the complex origins of
American exceptionalism. Exceptionalism proceeded from America’s search for purpose
and meaning in its infancy. Although the closed version proved to be racist and oppressive,
he insists that open exceptionalism offers promise. The belief in national election extends
as far back as the New England Puritans. Wilsey argues that this sentiment peaked in the
early- to mid-nineteenth century. He distinguishes between nationalism, which might lead
to injustice, and patriotism, which has the potential to foster justice. Prescriptively, he
promotes patriotism as characteristic of open exceptionalism.
In the last century, American leaders pursued a world-wide mission against evil. In
this, America represented light and their opponents characterized darkness. In the midtwentieth
century, former Secretary of State John Foster Dulles epitomized this ideology
during the Cold War. Paired with this descriptive account, Wilsey argues that Americans
should seek instead open exceptionalism, which seeks justice, but also allows critique. It
does not seek to dominate, as does the closed form. Moreover, open exceptionalism denies
the dualism of light and darkness which is inherent within the closed form.
Closed exceptionalism includes belief in American innocence. In this way, America is
the embodiment of perfection and can do no wrong. Additionally, Americans have regarded
the landscape itself as sacred. This idea has been instrumental to closed exceptionalism
and its form of nationalism. Wilsey reins this in, however, claiming, “The land in America
is indeed a gift from God, blessing bodies, minds and souls. But nothing sets American land
apart in any theological sense” (190). The land is a blessing, but it is not sacred.
Closed exceptionalism rests on faulty history. Wilsey demonstrates this point by
surveying homeschooling materials, which promote closed exceptionalism with shallow
and sometimes inaccurate history. The material is generally Anglo-centric, nationalistic,
and partisan, embodying the worst traits of closed exceptionalism.
In his final chapter, Wilsey focuses on open exceptionalism and presents a model for
civil engagement. He uses W. E. B. Du Bois as an example of one who faithfully embodied
this ethic in America, and Justin Martyr as an example of Christian engagement in antiquity.
His model puts forth the best of American ideals, but also recognizes the hard truth of
America’s current faults and past evils.