If a Muslim were to write an Islamic version of "Glorious Appearing" and publish it in Saudi Arabia, jubilantly describing a massacre of millions of non-Muslims by God, we would have a fit. We have quite properly linked the fundamentalist religious tracts of Islam with the intolerance they nurture, and it's time to remove the motes from our own eyes.

In "Glorious Appearing," Jesus merely speaks and the bodies of the enemy are ripped open. Christians have to drive carefully to avoid "hitting splayed and filleted bodies of men and women and horses."

"The riders not thrown," the novel continues, "leaped from their horses and tried to control them with the reins, but even as they struggled, their own flesh dissolved, their eyes melted and their tongues disintegrated. . . . Seconds later the same plague afflicted the horses, their flesh and eyes and tongues melting away, leaving grotesque skeletons standing, before they, too, rattled to the pavement."

As my Times colleague David Kirkpatrick noted in an article, this portrayal of a bloody Second Coming reflects a shift in American portrayals of Jesus, from a gentle Mister Rogers figure to a martial messiah presiding over a sea of blood. Militant Christianity rises to confront Militant Islam.

This matters in the real world, in the same way that fundamentalist Islamic tracts in Saudi Arabia do. Each form of fundamentalism creates a stark moral division between decent, pious types like oneself — and infidels headed for hell.

No, I don't think the readers of "Glorious Appearing" will ram planes into buildings. But we did imprison thousands of Muslims here and abroad after 9/11, and ordinary Americans joined in the torture of prisoners at Abu Ghraib in part because of a lack of empathy for the prisoners. It's harder to feel empathy for such people if we regard them as infidels and expect Jesus to dissolve their tongues and eyes any day now.

I often write about religion precisely because faith has a vast impact on society. Since I've praised the work that evangelicals do in the third world (Christian aid groups are being particularly helpful in Sudan, at a time when most of the world has done nothing about the genocide there), I also feel a responsibility to protest intolerance at home.

Should we really give intolerance a pass if it is rooted in religious faith?

Many American Christians once read the Bible to mean that African-Americans were cursed as descendants of Noah's son Ham, and were intended by God to be enslaved. In the 19th century, millions of Americans sincerely accepted this Biblical justification for slavery as God's word — but surely it would have been wrong to defer to such racist nonsense simply because speaking out could have been perceived as denigrating some people's religious faith.

People have the right to believe in a racist God, or a God who throws millions of nonevangelicals into hell. I don't think we should ban books that say that. But we should be embarrassed when our best-selling books gleefully celebrate religious intolerance and violence against infidels.

These scenes also raise an eschatological problem: Could devout fundamentalists really enjoy paradise as their friends, relatives and neighbors were heaved into hell?