"The story of the Christian tradition might be conceived as a love story: a narrative that identifies love at the heart of reality but recognizes the deep challenges that love is for human beings. The history of modern Christianity, however, has been an epic failure to love, where the stories of Christian tradition were mobilized for the self-love of White supremacy and the destruction of non-White, non-Christian others." This is the assertion of Jeannine Hill Fletcher, a constructive theologian at Fordham University whose research is at the intersection of systematic theology and issues of diversity, including gender, race, and religious diversity.

The author begins with a critique of theology's role in building a White Christian Nation. Undergirding its foundation is a belief in God's special destiny for the White race and God's curse on all other races (First Nations people, African Americans, and today's Asians, Arabs, and Latinos). For three centuries this ideology reigned, and in many places where fundamentalism still fares well, it is accepted and zealously proclaimed.

In several interesting chapters, Fletcher explores fallout from "the witchcraft of white Supremacy" through its institutionalization and its taking of new land and stealing the land of First Nations people. In addition, the system is set up for White well-being through health, education, green space, home ownership, and economic security.

Despite the conditions of disparity and dispossession engendered by White Christian supremacists, the author believes that the symbolic and moral capital of New Testament love is vital and vibrant. Christians, she says, can still "take up our faith tradition and tell its stories anew with the hope that it might change the world."

How is this path transformative? It takes its cues from the four gospels — love in the mode of healing; the apocalypse of judgment; the radical power of love of enemy; and the foundations of love in intimacy. These concentric circles of love compel us to become "doers of the word of love enacted in a weighted world." In the last chapter, Fletcher spells out what it means to "bond together, as people of love, across the boundaries of race and religion, to see ourselves intimately intertwined with all people of love."