tag:blogger.com,1999:blog-152645002024-03-07T14:26:29.327-07:00Morehead's MusingsThis blog represents an exploration of ideas and issues related to what it means to be a disciple of Jesus in the 21st century Western context of religious pluralism, post-Christendom, and late modernity. Blog posts reflect a practical theology and Christian spirituality that results from the nexus of theology in dialogue with culture.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.comBlogger673125tag:blogger.com,1999:blog-15264500.post-69013227479911268542015-06-26T12:51:00.000-06:002015-06-26T12:51:02.357-06:00New DMin course at South University on world and new religions<div class="separator" style="clear: both; text-align: center;">
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I am pleased to recommend a new online DMin course through South University College of Theology on world religions. I was asked to design this 11 week course, and it covers definitions of religion and methods in the study of religion and world religions, Hinduism, Buddhism, Judaism, an introduction to new religious movements, Mormonism, Jehovah's Witnesses, popular expressions of the Western esoteric tradition ("New Age" and Gnosticism), Paganism, and thoughts on a Christian study and engagement with religions. The course interacts with the best Christian and secular scholarship on world and new religions, brings critical thought to popular Christian assumptions and methods of engagement, gives students interaction with adherents of other religions, and is grounded in a theology of love of neighbor. Learn more at<a href="https://www.southuniversity.edu/online/Areas-Of-Study/Theology/Ministry-Doctor-of-Ministry-DMin/Courses"> https://www.southuniversity.edu/online/Areas-Of-Study/Theology/Ministry-Doctor-of-Ministry-DMin/Courses</a>. My thanks to Robb Redman for the opportunity to put together the course, and Paul Louis Metzger for recommending me.<br />John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-41518154468455555262015-01-08T13:11:00.001-07:002015-01-08T13:11:46.846-07:00The NAE and "Top Theological Issues for Seminaries"<div class="separator" style="clear: both; text-align: center;">
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Today in my email inbox I received a copy of <span style="font-style: italic;">NAE Insight: The Newsletter of the National Association of Evangelicals</span> (Winter 2014/15). It included a feature titled "Top Theological Issues for Seminaries" which can be read at this <a href="https://www.blogger.com/null"><span style="color: #0088cb;">link</span></a>.
This feature is composed of statements by Evangelical seminary
presidents who are members of NAE where they share their thoughts on the
theological priorities for their students. Unfortunately, the issues of
multi-faith engagement and peacemaking are not specifically mentioned
as theological priorities. There are statements about addressing
pluralism and "competing worldviews," but no mention of the need for
seminary students to wrestle with the practical realities of a neighborhood theology of multi-faith engagement. <br />
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<div>
How
do we encourage organizations like NAE, and Evangelical seminaries, to
include multi-faith engagement and peacemaking as theological priorities
in our post-9/11 age frequently characterized by religious friction in
the public square and violence around the world?</div>
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John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com1tag:blogger.com,1999:blog-15264500.post-75542283761614884942014-12-29T19:29:00.003-07:002015-01-15T06:20:51.462-07:00IBMR explores "Witchcraft and Mission Studies"<div style="text-align: center;">
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The January 2015 issue of the <i>International Bulletin of Missionary Research</i> explores the topic of "Witchcraft and Mission Studies."Essays exploring this topic include:<br />
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"Putting Witch Accusations on the Missiological Agenda: A Case from Northern Peru by Robert J. Priest<br />
<br />
"Beyond the Fence: Confronting Witchcraft Accusations in the Papua New Guinea Highlands" by Philip Gibbs<br />
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"Healing Communities: Contextualizing Responses to Witch Accusations" by Steven D. H. Rasmussen, with Hannah Rasmussen<br />
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"Toward a Christian Response to Witchcraft in Northern Ghana"by Jon P. Kirby<br />
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"Witchcraft Accusations and Christianity in Africa" by J. Kwabena Asamoah-Gyadu<br />
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As an Evangelical who has researched and written on Witchcraft in the West academically, who has engaged Witches in relationships and conversations, and who has <a href="http://johnwmorehead.blogspot.com/2013/06/call-for-obama-to-address-witchcraft.html">called for</a> work to address human rights abuses in South Africa and elsewhere in relation to accusations of Witchcraft, I'm glad to see IBMR address this topic. I have yet to read the issue and am a little nervous about how sympathetically it will be explored, but some of the comments from J. Nelson Jennings in the opening editorial give me hope:
<br />
<blockquote class="tr_bq">
"Contemporary Europeans and North Americans may blush at the early modern
witch trials in Europe and in Europe’s North American colonies.
Accordingly, modern Western theologians and missiologists have for
generations conveniently turned a blind eye to such phenomena, which
have been rumored to take place elsewhere. In actuality, however,
witchcraft-related activities—including violent witch hunts directed
toward women and children—stubbornly plague Christian communities all
around the world. Missiologists must catch up with these acute,
long-neglected spiritual and pastoral issues."</blockquote>
In order to read this issue you must register your email address for free. You can find the publication at <a href="http://www.internationalbulletin.org/archive/all/2015/1">http://www.internationalbulletin.org/archive/all/2015/1</a>.
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com5tag:blogger.com,1999:blog-15264500.post-48099433194312032942014-12-18T13:41:00.000-07:002014-12-18T13:41:19.136-07:00EID journal - Mission and Dialogue: A missing element for consideration<div class="separator" style="clear: both; text-align: center;">
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There is a new edition of <i>Evangelical Interfaith Dialogue</i> journal available, the Fall 2014 edition. It focuses on "Mission and Dialogue: Critical Conversations for a Global Church." This issue includes a number of contributors from around the world, including not only Evangelicals, but also a Roman Catholic. Many of the pieces are thought provoking as Evangelicals consider the relationship between mission and dialogue.<br />
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One element is missing in my view, and that is recognition that some religious traditions view Evangelical participation in dialogue with suspicion as merely a covert for of mission and proselytizing. I have been accused of this by some Pagans, and it is helpful for Evangelicals to be aware of this concern, and to articulate the separate activities of mission and dialogue, when they may overlap, and how this might relate to those in religious traditions who see mission as incompatible with interfaith dialogue.<br />
<br />
This edition of EID can be read <a href="http://cms.fuller.edu/EIFD/issues/Fall_2014/Fall_2014.aspx">here</a>.<br />
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-55346327748602204852014-11-17T15:43:00.001-07:002014-11-17T15:43:32.414-07:00Patheos Book Club Roundtable Review of "Rise of ISIS"<div class="separator" style="clear: both; text-align: center;">
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<br />
<strong>Patheos Book Club Review</strong><br />I recently had the opportunity to participate in the <a href="http://r20.rs6.net/tn.jsp?e=001L2SAO2BkobOWFRsm8-b60tktJi2T6u9IZ5U2UbPUYlCLhwxRySVVtf-pvrbtUz-DhosLn3Oo9aMhy3ANNaj8iDSCXZofTgDjUXQe0pwwgn-WQjx6f_2YOWsdIznoHI54DFdE2pw4HcBlTVi_bog2eaInnMXhuSnVqzY-M0peRUM=" shape="rect" style="color: #0a74db; text-decoration: underline;" target="_blank">Patheos Book Club Roundtable</a> by contributing a review of Jay Sekulow's book <em>Rise of ISIS: A Threat We Can't Ignore</em>.
Sekulow is a noted lawyer, conservative pundit, and Evangelical. I
provide a conservative political and theological alternative to
Sekulow's thesis. My review can be found on the Evangelical FRD website <a href="http://r20.rs6.net/tn.jsp?e=001L2SAO2BkobOWFRsm8-b60tktJi2T6u9IZ5U2UbPUYlCLhwxRySVVtf-pvrbtUz-DhosLn3Oo9aNRdO9SMfOJ_c8cdFrJjHJbc891QCg2w75_tuRYPJAGObflI__fDs_qGMFcB0bXfsOJP9h77VbEqw269oauu_S27M7brGVfm0XF083evWj1RM3IctL16Ed9t2Kjytk0LxnB1154rnlw3iqZtYZvkPZN7BblzrFPoPWOKlFY1htEXA==" shape="rect" style="color: #0a74db; text-decoration: underline;" target="_blank">here</a>.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-42384753053974572592014-11-17T15:41:00.001-07:002014-11-17T15:41:39.306-07:00Grant project Multi-Faith Matters Team Meets<div class="separator" style="clear: both; text-align: center;">
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<br />
<strong>Multi-Faith Matters Team</strong><br />On Saturday, November 15,
the Multi-Faith Matters team came to Salt Lake City from coast to coast.
You can see our group in the picture above, from left to right, Pastor
Jill Riley, Pastor Bob Roberts, Dr. David Sang Ehil-Han, Dr. Paul Louis
Metzger, yours truly, and Pastor Phil Wyman. The group came together for
the first meeting as part of a Collaborative Inquiry Team exploring
Evangelicals and multi-faith engagement, made possible by a grant from
The Louisville Institute. <br /><br />This first meeting exceeded my
expectations. While some of us knew each other previously, this diverse
group of people quickly discovered they had wonderful chemistry, and
they were very productive in their first meeting together. <br /><br />After
some discussion the decision was made to adopt "Multi-Faith Matters"
as our group name, slogan, and Twitter hash tag. We also adopted the
descriptive "subtitle" of "Learning to Love our Multi-Faith Neighbors."
As team members blog and discuss things related to our project we will
use "#MultifaithMatters" as a way of branding and uniting our diverse
efforts until we create a website or other central place for hosting
our stories and other information.<br /><br />We will continue to work between meetings, and will get together again in April of next year in Texas.<br /><br />We think exciting things are going to come out of this group and our project. To learn more see the <a href="http://r20.rs6.net/tn.jsp?e=001L2SAO2BkobOWFRsm8-b60tktJi2T6u9IZ5U2UbPUYlCLhwxRySVVtf-pvrbtUz-DhosLn3Oo9aNRdO9SMfOJ_c8cdFrJjHJbc891QCg2w75_tuRYPJAGOY_9o35IcBulEQW7JpcTEvoLKIJV31GpMQ==" shape="rect" style="color: #0a74db; text-decoration: underline;" target="_blank">press release</a> we wrote after receiving the grant.<br />
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#MultifaithMatters John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-5983995203985434652014-10-28T20:47:00.002-06:002014-10-28T20:48:16.986-06:00Handbook of Religion: A Christian Engagement with Traditions, Teachings, and Practices<div style="text-align: center;">
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<br />
I just received my contributors' copy of <i>Handbook of Religion</i> (Baker Academic, 2014), edited by Terry Muck, Harold Netland and Gerald McDermott. My essays are on Paganism, including a descriptive overview, and a piece on theological exchanges and current issues. My contributions are followed by Gus diZerega's essay as an adherent of Paganism.<br />
<br />
I think this is one of the best volumes produced to date by Evangelicals on religion. It includes a number of top notch scholars on the topic, and the tone and content is far different than approaches of the past. It also includes contributions to practitioners and adherents of various religions so that they might speak for themselves. Pick this one up.<br />
<br />
From the dust jacket:
<br />
<br />
<blockquote>
"This comprehensive handbook provides a Christian perspective on religion and its many manifestations around the world. Written by top religion scholars from a broad spectrum of Christianity, it introduces world religions, indigenous religious traditions, and new religious movements. Articles explore the relationship of other religions to Christianity, providing historical perspective on past encounters and highlighting current issues. The book also contains articles by adherents of non-Christian religions, offering readers an insider's perspective on various religions and their encounters with Christianity. Maps, timelines, and sidebars are included."</blockquote>
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-50866759328549990622014-09-19T16:46:00.002-06:002014-09-19T16:47:06.569-06:00Evangelical FRD Podcast Conversation with Paul Louis Metzger and Kyogen Carlson on Christian-Buddhist Relationships<iframe height='85' width='440' frameborder='0' marginheight='0' marginwidth='0' scrolling='no' src='http://johnwmorehead.podomatic.com/embed/frame/posting/2014-09-18T21_17_08-07_00?json_url=http%3A%2F%2Fjohnwmorehead.podomatic.com%2Fentry%2Fembed_params%2F2014-09-18T21_17_08-07_00%3Fcolor%3D1c60ff%26autoPlay%3Dfalse%26width%3D440%26height%3D85%26objembed%3D0' allowfullscreen></iframe><br />
<br />
The latest podcast for the <a href="http://www.evangelicalfrd.org/">Evangelical Chapter</a> of the Foundation for Religious Diplomacy is now available. It is a conversation with Paul Louis Metzger and Kyogen Carlson on Christian-Buddhist relationships. Metzger is Professor of Christian Theology and Theology of Culture at Multnomah University and Multnomah Biblical Seminary. Carlson is a Soto Zen priest and abbot of Dharma Rain Zen Center.<br />
<br />
This conversation was recorded on September 17. Kyogen Carlson passed away the following day. This was his last work in multifaith engagement. We are privileged to have known him, to have had him as a friend, and to have worked with him in religious diplomacy.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com1tag:blogger.com,1999:blog-15264500.post-35087773755652910132014-07-22T14:02:00.000-06:002014-07-30T12:25:16.934-06:00Review of "Mormon Christianity" in Dialogue<div class="separator" style="clear: both; text-align: center;">
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I have written a review for <a href="https://www.dialoguejournal.com/archive/dialogue-premium-content/summer-2014/"><i>Dialogue: A Journal of Mormon Thought</i> 47, no. 2 (Summer 2014)</a>. The review can be downloaded through my Academia.edu page at this <a href="https://www.academia.edu/7746260/_Gods_Body_and_Why_It_Matters_A_review_of_Stephen_Webbs_Mormon_Christianity_for_Dialogue_47_no._2_Summer_2014_">link</a>. Here are the introductory paragraphs.<br />
<br />
Stephen Webb is a Roman Catholic scholar who has made a great effort to understand and interact with Mormonism in sympathetic ways. In his prior volume on this topic, <i>Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter</i> (Oxford University Press, 2011), Webb considered the possibility of the materiality and divine embodiment of God by way of elements in the history of Christian thought, specifically “heavenly flesh” Christology. In <i>Mormon Christianity: What Other Christians Can Learn from the Latter-day Saints</i>, he narrows his focus to consider Mormon materialist metaphysics and what this might mean for his own Catholicism, as well as the doctrine of the rest of historic Christendom.<br />
<br />
In contrast with classical theism where God is an immaterial spirit, Webb entertains the idea that God possesses a material body (5). He wonders whether this might be a possibility for traditional Christians as they consider the implications of Joseph Smith’s interpretation of his “First Vision” which provided him with an “insight into the materiality of the divine” (9). This has resulted in a Mormon metaphysical teaching on matter wherein God is not only embodied and material, but also, “Most fundamentally speaking, spirit and matter are not opposites at all. Spirit and matter complement each other and are not ultimately different in substance” (34).<br />
<br />
Webb recognizes the serious implications of this for traditional Christianity, if true, in that it “calls for the revision of nearly every Christian belief ” (124). For this reason a thoughtful analysis from the perspective of traditional Christianity is in order. At several points Webb calls for civil and respectful engagement of Mormonism (23, 113–14, 159), and notes that unfortunately “skeptics can be tempted to reduce it to a simple set of claims for quick criticism and polemical rebuttal” (23). This reviewer eschews such approaches, and what follows is a respectful and thoughtful critique of Webb’s thesis incorporating Mormon ideas. In the review that follows I bring the perspective of an Evangelical scholar with a background in Mormon studies, appreciation for interreligious engagement, and a desire for religious traditions to critically engage each other in civility. The following areas of critique are especially significant to traditional Christianity both Protestant and Catholic, in my mind.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-64490626429424183172014-05-18T14:58:00.000-06:002014-05-18T14:58:23.712-06:00Tour of Khadija Mosque<div class="separator" style="clear: both; text-align: center;">
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Last night I had the privilege of visiting the Khadija mosque in Salt Lake City. Salt Lake City is home to at least 20,000 Muslims. The mosque's imam, and a representative of the Islamic Society of Greater Salt Lake, spent some time with me and my small group including members from two different churches. We had a great time, and put down a foundation for future conversations and hopefully ongoing relationships. We will be returning in June or July to be a part of their Ramadan celebration. <br />
<br />John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-75142624813990192462014-05-18T14:51:00.002-06:002014-05-22T13:03:24.996-06:00The Good Samaritan and the Compromise of Convictions<div class="separator" style="clear: both; text-align: center;">
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Jesus' parable of the Good Samaritan is one of the most powerful of his illustrations regarding love of neighbor, and it provides an important foundation for how to engage others in a multifaith world. But at the same time, popular interpretations of the story rob it of much of its subversive power.<br />
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Rebecca Trotter has written a piece on her blog "The Upside Down World," that steps back to reassess this story in light of a statement that Evangelical often make in relating to others: "You don't have to compromise convictions to be compassionate." On the surface this sounds good, particularly for those of us working in multifaith contexts where conservative Evangelicals are concerned that such efforts are risky, and leave practitioners open to compromise. But Trotter reminds us that the parable of the Good Samaritan challenges this idea. Sometimes you do have to compromise convictions to be compassionate.<br />
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Consider the familiar story again. When the priest and the Levite saw the injured man, they made a conscious choice not to help <i>as acts of faithfulness to their religious convictions</i>, particularly those related to fears about ritual impurity and contamination. But the conclusion of Jesus' story indicates that the one who truly loved neighbor in God's way was the one who ignored these religious convictions and offered aid anyway.<br />
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This should give Evangelicals pause for reflection. Our religious convictions concerning how we relate to and engage others in our multifaith world should not be cast aside casually, but there may be times when love of neighbor trumps these convictions. At the very least, we should be willing to engage in more theological self-reflection in such matters.<br />
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Read Trotter's <a href="http://theupsidedownworld.com/2014/05/16/compromise-convictions-and-the-good-samaritan/">piece</a> and give Jesus' parable another look.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com3tag:blogger.com,1999:blog-15264500.post-38486894716837325662014-05-12T11:27:00.001-06:002014-05-12T11:27:15.835-06:00New Springer Book Series on Popular Culture, Religion and Society<b>Announcing the New Springer Book Series
Popular Culture, Religion and Society </b><br />
<b>A Social-Scientific Approach</b><br />
<br />
What happens when popular culture not only amuses, entertains, instructs and relaxes, but also impacts on social interactions and perception in the field of religion? This series explores how religion, spirituality and popular culture co-exist intimately. Religion sometimes creates and regulates popular culture, religious actors who express themselves in popular culture are also engaged in shaping popular religion, and in doing so, both processes make some experiences possible for some, and deny access to others. The central theme of this series is thus on how religion affects and appropriates popular culture, and on how popular culture creates and/or re-enforces religion.<br />
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The interaction under scrutiny is not only between the imaginary and ‘real’ world but also between the online and off-line one, and this revitalises the study of popular religion through its involvement in popular culture and in new social media technologies such as Facebook and Twitter.<br />
<br />
Works presented in this series move beyond text analysis and use new and ground-breaking theories in anthropology, communication, cultural studies, religious studies, social philosophy, and sociology to explore the interrelation between religion, popular culture, and contemporary society.<br />
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<b>Call for Book Proposals</b><br />
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Book proposals are invited for research monographs and edited collections that fit within the series’ scope and themes. Please email your initial book proposals to the Series Editor.<br />
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<b>Series Editor:</b>
Adam Possamai, University of Western Sydney (A.Possamai@uws.edu.au)<br />
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<b>Editorial Board:</b>
Stef Aupers, Erasmus University of Rotterdam Netherlands<br />
Roberto Blancarte, El Collegio de Mexico, Mexico<br />
Douglas Cowan, Renison University College, Canada<br />
Giuseppe Giordan, University of Padua, Italy
Danielle Kirby, RMIT, Australia<br />
Joseph Laycock, Texas State University, USA<br />
Eloisa Martin, Federal University of Rio de Janeiro, Brazil<br />
John W. Morehead, Foundation for Religious Diplomacy, USA<br />
Kamaludeen Mohamed Nasir, Nanyang Technological University, Singapore<br />
Heinz Scheifinger, King Fahd University of Petroleum and Minerals, Saudi Arabia<br />
Vineeta Sinha, National University of Singapore, Singapore<br />
James V. Spickard, University of Redlands, USA
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-20619855021835398782014-03-11T10:59:00.002-06:002014-03-12T08:57:23.119-06:00Interview at PARSE: Religious Diplomacy in a Multifaith World (Part 1 & 2)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOhJ_jUAQDXbIgOyTb4vPyfnmOy9x9JVhGdohoyTiEF4DYULEc74QEN6utAKTAfOAY0o52npW98bWxISixwXGGqPOHfytFxzLVjeIuBKbHtwVSrog18N-CElkmfZSpy3dF_M7G9w/s1600/logo.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjOhJ_jUAQDXbIgOyTb4vPyfnmOy9x9JVhGdohoyTiEF4DYULEc74QEN6utAKTAfOAY0o52npW98bWxISixwXGGqPOHfytFxzLVjeIuBKbHtwVSrog18N-CElkmfZSpy3dF_M7G9w/s1600/logo.gif" height="97" width="320" /></a></div>
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I was privileged to be interviewed by Paul Pastor at PARSE, which explores ministry and culture in connection with LEADERSHIP JOURNAL. The first installment can be read at <a href="http://www.christianitytoday.com/parse/2014/march/religious-diplomacy-in-multifaith-world-part-1.html">http://www.christianitytoday.com/parse/2014/march/religious-diplomacy-in-multifaith-world-part-1.html</a>.<br />
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The second installment is at <a href="http://www.christianitytoday.com/parse/2014/march/religious-diplomacy-in-multifaith-world-part-2.html">http://www.christianitytoday.com/parse/2014/march/religious-diplomacy-in-multifaith-world-part-2.html</a><br />
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Please give it a read and start a conversation as I respond to questions about religious diplomacy in contrast with dialogue and interfaith.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-68475072725692635692014-01-28T15:38:00.000-07:002014-01-28T15:38:06.357-07:00US and THEM: Religious Rivalry in America Screening in Salt Lake City<div class="separator" style="clear: both; text-align: center;">
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<b>Experience a Change of Heart</b></div>
<div style="text-align: center;">
<i>Learn how to feel differently towards people of another faith</i><br /> </div>
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Free Religious Film Screening<br /> </div>
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<b>Film:</b> US and THEM: Religious Rivalry in America</div>
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<br /><b>When:</b> Saturday, February 8th at 7:00 p.m.<br /> </div>
<div style="text-align: center;">
<b>Where:</b> First Presbyterian Church in Salt Lake City<br />12 C St, Salt Lake City, UT 84103<br />(801) 363-3889<br /> </div>
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There will be a Q&A and discussion after the film.<br /> </div>
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<b>Come participate in this great opportunity<br />to resolve religious misunderstandings.</b></div>
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-12811466237827561752014-01-28T10:56:00.000-07:002014-01-31T13:25:27.103-07:00Perry's 'Dark Horse', Evangelicals, and Pop Culture Demonic<div class="separator" style="clear: both; text-align: center;">
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<b>Update:</b> <i>One reader pointed out that the previous edition for this essay mistakenly attributed one of the sources to Christianity Today online in the US, but should have listed this as Christian Today in the UK. This post has been revised to correct the error.</i><br />
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At the recent Grammy Awards Katy Perry <a href="http://www.hiphopdx.com/index/videos/id.15385/title.katy-perry-juicy-j-dark-horse-2014-grammy-performance-">performed</a> her song "Dark Horse" which has fueled a controversy in some circles. For them all hell has broken loose (literally). On Glenn Beck's radio program today he labeled the performance demonic, and a writer for <a href="http://www.christiantoday.com/article/katy.perry.grammy.awards.dark.horse.performance.shows.singers.rejection.of.childhood.christian.values.witchcraft.satanic.symbolism.completes.transition.from.gospel.singer.roots/35584.htm"><i>Christian Today</i></a> online agreed. Jennifer Jones' views are summed up in the title of her piece on the event: "Katy Perry Grammy Awards 'Dark Horse' performance had witchcraft and satanic symbolism; Show's singer's rejection of childhood Christian values." Jones' opening sentence reinforces the title as she describes Perry's performance that is said to have "shocked some fans as it displayed dark satanic imagery, including witchcraft and demons."<br />
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These interpretations were echoed in reactions shared in social media. Christian gospel singer Natalie Grant walked out of the performance and sent two tweets expressing her concerns. Even E! News raised the possibility of sinister activities with the tweet, "Um, did we just witness actual witchcraft during Katy Perry's #Grammys performance?"<br />
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Others characterized Perry's performance as a Satanic ritual. <a href="http://www.thegailygrind.com/2014/01/27/watch-katy-perry-performs-satanic-ritual-singing-dark-horse-grammys/">Thegailygrind.com</a> makes this claim and references several tweets by those who share the viewpoint, including one that states "I'm like 99% sure Katy Perry just summoned satan during her performance."<br />
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For those who missed the performance Sunday night, or for those who want to revisit it for the purposes of discussion, in the video Perry begins singing inside a sphere reminiscent of a crystal ball. The stage is dark with trappings and symbolism familiar from horror films. As she performs the song dancers move about her dressed in dark costumes, some have horns, and broomsticks are featured as props. The performance ends as flames seemingly consume Perry, perhaps as a witch and reminiscent of witch burnings in times past.<br />
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But are the negative interpretations accurate? Was Perry incorporating the symbolism of witchcraft and satanism as real Pagans and esoteric practitioners understand and practice their spiritual pathways and philosophies? My answer is "No." Instead, this performance is better understood as drawing upon the concepts and symbols of witchcraft as expressed in horror films that have informed the collective cultural imagination (particularly the trope of the satanic witch said to be devoted to the service of the devil), and this is then combined with Judeo-Christian ideas about Satan and the demonic. This use of horror symbolism from popular occulture is not new. Recall the fears in previous decades when Alice Cooper, Ozzy Osbourne and other rock stars and groups were said to be drawing upon Satanism in order to spiritually enslave a generation of teenagers. (See my <a href="http://www.academia.edu/3272695/_Devils_Music_Rock_NRoll_Heavy_Metal_and_the_Dangers_of_Satanic_Panics_from_Diabolique_15_Mar._Apr._2013_">article</a> "Devil's Music: Rock N' Roll, Heavy Metal, and the Danger of Satanic Panics" from <i>Diabolique</i> magazine on this issue.)<br />
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In light of the strong and negative reactions to Perry's performance several thoughts come to mind by way of critical reflection.<br />
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First, many Christians in America must grapple with religious illiteracy and privilege in regards to some forms of <a href="http://www.esoteric.msu.edu/Hanegraaff.html">esotericism</a>. Horror film symbolism appropriated by a musician for sensationalism, attention, and music sales is mistakenly assumed to be either witchcraft or satanic ritual, demonstrating that many Christians know little to nothing about witchcraft or satanism, and our fears of such things fuel our stereotypes even further. And even if this were the incorporation and expression of these, the assumption on the part of some conservative religious people is that this apparently has no legitimate place in popular culture. Suppose Perry were a witch or a satanist (in interviews she has expressed her spirituality in terms that sounds like the growing religiously-unaffiliated "Nones" from the <a href="http://www.pewforum.org/2012/10/09/nones-on-the-rise/">Pew Survey</a>), and incorporated that into a public performance. Is that out of bounds in American popular culture? Doesn't the support of religious freedoms for all mean that we must extend such opportunities to everyone, including those who practice and believe things Evangelicals find distasteful?<br />
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Second, satanic and demonic fear has a large footprint in American culture at the present time. From horror films on demonic pregnancies such as <a href="http://www.youtube.com/watch?v=hjo7iO6Ghtg"><i>Devi's Due</i></a>, to <a href="http://www.abc15.com/dpp/news/region_northeast_valley/scottsdale/reverend-bob-larson-performing-exorcisms-via-skype-from-scottsdale">Bob Larson</a> performing an exorcism via Skype, to an alleged possession of the <a href="http://www.usatoday.com/story/news/nation/2014/01/27/family-possessed-seeks-exorcism/4939953/">Ammons family</a> in Indiana described in ways that are reminiscent of <i>The Amityville Horror</i>, Americans have Satan on their minds. This is particularly the case for Evangelicals. In the opinion of Scott Poole, author of <i>Satan in America: The Devil We Know </i>(Rowman & Littlefield, 2009), the influence of Evangelical demonology has helped the country become "a kind of demonic echo chamber of rumor, panic, conspiracy theories, and deep cultural unease." Are we really witnessing an increase in demonic activity, as many Evangelicals may believe, or is there some other social and cultural dynamic going on that causes us to look to Satan and the demonic as a way of expressing our fears?<br />
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Third and finally, I fear that in relation to many Evangelicals, as J.B. Phillips put it in the title of his book, <i>Your God Is Too Small</i>. Conversely, our Devil is too big. When Evangelicals fear that demons are seemingly everywhere in popular culture I think we need a larger concept of God, a balanced understanding of principalities and powers, and a reminder that evil is already defeated through the work of Christ. He calls us to join him through sacrifice and service to others in the divine work of reconciliation. As N.T. Wright has summarized it:<br />
<blockquote class="tr_bq">
"We celebrate the victory of Jesus Christ in
a way which, by the power of its symbolic action, resonates out, into
the city, into the country, into the world . . . that God is God, that
Jesus is his visible image, and that this God has defeated the powers of
evil that still enslave and crush human beings today."</blockquote>
Readers who want to explore some of these ideas in greater depth can do so at my other blog in these posts.<br />
<br />
<a href="http://www.theofantastique.com/2009/11/06/scott-poole-satan-in-america/">Scott Poole: Satan in America</a><br />
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<a href="http://www.theofantastique.com/2011/04/07/satanism-exorcism-and-social-horror-trends/">Satanism, Exorcism and Social Horror Trends</a><br />
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<a href="http://www.theofantastique.com/2007/08/08/satanic-cinema/">Satanic Cinema</a><br />
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<a href="http://www.theofantastique.com/2009/05/04/carrol-l-fry-cinema-of-the-occult-new-age-satanism-wicca-and-spiritualism-in-film/">Carrol L. Fry - Cinema of the Occult: New Age, Satanism, Wicca, and Spiritualism in Film </a><br />
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<a href="http://www.theofantastique.com/2007/10/09/metaphysical-media-and-a-typology-of-media-portraits-of-the-witch/">Metaphysical Media and a Typology of Media Portraits of the Witch</a><br />
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<br />John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com5tag:blogger.com,1999:blog-15264500.post-91529998315953699392014-01-15T08:15:00.001-07:002014-01-15T08:15:44.724-07:00'Loving Our Religious Neighbors' National Launch in Fall 2014<div class="separator" style="clear: both; text-align: center;">
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The Evangelical Chapter of the Foundation for Religious Diplomacy as as one of its goals the education and equipping of college and university
students on interreligious engagement. Our primary resource for this is
called <i>Loving Our Religious Neighbors</i>. This was designed by Josh
Daneshforooz, who was previously on staff at
Northwood Church under the leadership of Pastor Bob Roberts. Josh comes from a bi-religious family. His dad was
Muslim and his mom is a Christian. As a result he's had a passion for
helping Christians engage other religions in more positive ways than we
have tended to in the past. Josh sits on the
advisory board for our FRD chapter.<br />
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Josh wrote a book on the subject and more recently has transformed that
into a study series. I was privileged to provide some feedback on
revisions as the material came together, and our Evangelical FRD chapter
is partnering with Josh to promote LORN as a major
tool for churches and also Christian universities and colleges. Here's a <a href="http://www.faithlineprotestants.org/2012/03/16/from-gordon-college-loving-our-religious-neighbors/" target="_blank">link</a>
to a story on how this program helped students at Gordon College. <br />
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We are working toward a national launch for LORN in the fall of 2014. We
need to find 10 churches and schools that will commit to being a part
of this that will include major social media promotion.<br />
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If you're a pastor, Christian educator, or Evangelical student, please take a few moments and look at the description and sample video of LORN at the its <a href="http://www.lorneighbors.com/" target="_blank">website</a>. And then let me know if you'd like to discuss the formation of a LORN study as part of our national launch of the program later this year.<br />
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John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-45803013096875905402014-01-15T08:00:00.001-07:002014-01-15T08:00:31.795-07:00Review of 'Mormon Christianity' coming in Dialogue: A Journal of Mormon Thought<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwdfkqQ_ApC7DbOrxoYwHlP1Se2J1RUnwODRxGMSp2lvoaZjrle_PkqMo1bm2okW-K2ev9ELWq0xNqRaRyb_Lf4qfKUtsShe6ERT_Jp6n9qyRmfTqq_RMN9P7p_gihffEY1FGRHA/s1600/cover3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiwdfkqQ_ApC7DbOrxoYwHlP1Se2J1RUnwODRxGMSp2lvoaZjrle_PkqMo1bm2okW-K2ev9ELWq0xNqRaRyb_Lf4qfKUtsShe6ERT_Jp6n9qyRmfTqq_RMN9P7p_gihffEY1FGRHA/s320/cover3.jpg" width="219" /></a></div>
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I was asked to submit a review of Stephen Webb's <a href="http://www.amazon.com/Mormon-Christianity-Christians-Latter-day-Saints/dp/0199316813"><i>Mormon Christianity</i></a> (Oxford University Press, 2013) to <a href="http://www.dialoguejournal.com/"><i>Dialogue: A Journal of Mormon Thought</i>.</a> I was pleased to hear earlier this week that the review has gone through the initial phase of editorial review and was very well received. <i>Dialogue</i> editor Kristine Haglund will have a look at it and it should be published in the near future. I hope it can be posted elsewhere at places like By Common Consent, at least an excerpt, as a conversation starter between Mormons and Evangelicals. I'll post an update when the review is published.<br />
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Here's an excerpt from draft's the introductory paragraphs:<br />
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<span style="font-family: Times,"Times New Roman",serif;"><span style="font-size: 12pt;">Webb
recognizes the serious implications of this for traditional Christianity, if
true, in that it “calls for the revision of nearly every Christian belief”
(124). For this reason a thoughtful analysis from the perspective of
traditional Christianity is in order. At several points Webb calls for civil
and respectful engagement of Mormonism (23, 113-4, 159), and unfortunately notes
that “skeptics can be tempted to reduce it to a simple set of claims for quick
criticism and polemical rebuttal” (23). This reviewer eschews such approaches,
and what follows is a respectful and thoughtful critique of Webb’s thesis
incorporating Mormon ideas. In the review that follows I bring the perspective
of an Evangelical scholar with a background in Mormon studies, appreciation for
interreligious engagement, and a desire for religious traditions to critically
engage each other in civility. The following areas of critique are especially
significant to traditional Christianity both Protestant and Catholic, in the
mind of this reviewer. </span>
</span></blockquote>
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<webb 113-4="" 159="" a="" an="" analysis="" and="" appreciation="" approaches="" are="" areas="" at="" background="" be="" belief="" both="" bring="" calls="" can="" catholic="" christian="" christianity="" civil="" civility.="" claims="" critically="" criticism="" critique="" desire="" each="" engage="" engagement="" eschews="" especially="" evangelical="" every="" following="" follows="" for="" from="" i="" ideas.="" if="" implications="" in="" incorporating="" interreligious="" is="" it="" mind="" mormon="" mormonism="" nearly="" notes="" of="" order.="" other="" perspective="" points="" polemical="" protestant="" quick="" reason="" rebuttal="" recognizes="" reduce="" religious="" respectful="" review="" reviewer.="" reviewer="" revision="" s="" scholar="" serious="" set="" several="" significant="" simple="" skeptics="" span="" studies="" such="" tempted="" that="" the="" thesis="" this="" thoughtful="" to="" traditional="" traditions="" true="" unfortunately="" webb="" what="" with=""></webb></blockquote>
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Webb recognizes the serious implications of this for traditional
Christianity, if true, in that it “calls for the revision of nearly every
Christian belief” (124). For this reason a thoughtful analysis from the
perspective of traditional Christianity is in order. At several points Webb
calls for civil and respectful engagement of Mormonism (23, 113-4, 159), and
unfortunately notes that “skeptics can be tempted to reduce it to a simple set
of claims for quick criticism and polemical rebuttal” (23). This reviewer
eschews such approaches, and what follows is a respectful and thoughtful
critique of Webb’s thesis incorporating Mormon ideas. In the review that
follows I bring the perspective of an Evangelical scholar with a background in
Mormon studies, appreciation for interreligious engagement, and a desire for
religious traditions to critically engage each other in civility. The following
areas of critique are especially significant to traditional Christianity both
Protestant and Catholic, in the mind of this reviewer. </span></div>
<br />
</style></div>
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-29448663367311135062014-01-15T07:45:00.000-07:002014-01-15T07:45:38.250-07:00Douglas Johnston at Westminster on Religion, Terror, and ErrorLast night I had the pleasure of attending this lecture by Dr. Douglas Johnston, Founder of the <a href="http://icrd.org/">International Center for Religion and Diplomacy</a>, at Westminster College in Salt Lake City. The event was put together by the Utah Council for Citizen Diplomacy.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiELQtOt-YAEMPnso1fhYR7fYTzY3x5dgz_F7WZC5P4Qm0PaWLxz5qWT7LVitmjIUfs3pEdHvED_Nwkjx8elW0EfE2UZguGfgnH4WcNZV1lbdIQ1BJs8lUb3g7th4JHMs38KtuPTg/s1600/DougJones612x290.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="187" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiELQtOt-YAEMPnso1fhYR7fYTzY3x5dgz_F7WZC5P4Qm0PaWLxz5qWT7LVitmjIUfs3pEdHvED_Nwkjx8elW0EfE2UZguGfgnH4WcNZV1lbdIQ1BJs8lUb3g7th4JHMs38KtuPTg/s400/DougJones612x290.jpg" width="400" /></a></div>
<br />
This presentation was a summary of his book with the same title as his lecture. The book description provides a better feel for last night's presentation: <br />
<blockquote class="tr_bq">
How should the United States deal with the jihadist challenge and
other religious imperatives that permeate today's geopolitical
landscape? <i>Religion, Terror, and Error: U.S. Foreign Policy and the Challenge of Spiritual Engagement</i>
argues that what's required is a longer-term strategy of cultural
engagement, backed by a deeper understanding of how others view the
world and what is important to them. The means by which that can be
accomplished are the subject of this book.<br />
<br />
The work
realizes three important tasks. It shows how the United States can
reposition itself to deal more effectively with the causal factors that
underlie religious extremism; offers a successor to the rational-actor
model of decision-making that has heretofore excluded "irrational"
factors like religion; and suggests a new paradigm for U.S. leadership
in anticipation of tomorrow's multipolar world. Describing how the
United States should realign itself to deal more effectively with the
factors underlying religious extremism, this innovative treatise
explains how existing capabilities can be redirected to respond to the
challenge and identifies additional capabilities that will be needed to
complete the task.</blockquote>
You can order the <a href="http://www.amazon.com/Religion-Terror-Error-Engagement-International/dp/0313391459/ref=sr_1_6?ie=UTF8&qid=1389796728&sr=8-6&keywords=douglas+johnston">book</a> through Amazon.com.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-23115643069428609512013-12-12T15:43:00.001-07:002013-12-12T15:43:56.113-07:00FRD Podcast 1.2 - Interview with Pastor Steve Stone of Heartsong Church<div style="text-align: center;">
<br /><iframe allowfullscreen="" frameborder="0" height="380" marginheight="0" marginwidth="0" scrolling="no" src="http://johnwmorehead.podomatic.com/embed/frame/posting/2013-12-12T14_08_43-08_00?json_url=http%3A%2F%2Fjohnwmorehead.podomatic.com%2Fentry%2Fembed_params%2F2013-12-12T14_08_43-08_00%3Fcolor%3D43bee7%26autoPlay%3Dfalse%26width%3D440%26height%3D380%26objembed%3D0" width="440"></iframe>
</div>
<br />
This podcast features an interview with Pastor Steve Stone of <a href="http://www.heartsongchurch.net/">Heartsong Church</a> in Cordova,
Tennessee. He discusses his congregational relationship and extension of love for neighbor to the local
Muslim community, and how this became an international media story. For
additional background, see the many <a href="https://www.google.com/#q=pastor+steve+strong+and+heartsong+church&safe=off">news storie</a>s on this, such as that
in <i>USA Today</i>: <a href="http://usatoday30.usatoday.com/news/religion/2010-09-07-cordova06_st_n.htm" rel="nofollow">http://usatoday30.usatoday.com/news/religion/2010-09-07-cordova06_st_n.htm</a>. <br />
<br />
This is a podcast of the Foundation for Religious Diplomacy (<a href="http://www.religious-diplomacy.org/" rel="nofollow">www.religious-diplomacy.org</a>). The interviewer is John Morehead, an FRD board member and Custodian of its <a href="http://www.religious-diplomacy.org/evangelichapter" rel="nofollow">Evangelical Chapter</a>.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com3tag:blogger.com,1999:blog-15264500.post-83006111380130517582013-12-08T17:02:00.001-07:002013-12-08T17:04:18.431-07:00Review: Evangelical Peacemakers<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwGE9q75uPisrEoIGMvw2K6Y94XUcHKhiWmrTCsO3sMIiwRgQQqZJ9v-VSwjBwhMAC_8EOwMTWxzIJHVnpi3xBQiBWxzvqVotfU_ASFKy7l62VT2s8PvY0pBBilSqRVfp1lF_9ig/s1600/evangelical-peacemakers.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwGE9q75uPisrEoIGMvw2K6Y94XUcHKhiWmrTCsO3sMIiwRgQQqZJ9v-VSwjBwhMAC_8EOwMTWxzIJHVnpi3xBQiBWxzvqVotfU_ASFKy7l62VT2s8PvY0pBBilSqRVfp1lF_9ig/s320/evangelical-peacemakers.jpg" width="213" /></a></div>
<br />
<div class="MsoNormal">
<a href="http://www.amazon.com/Evangelical-Peacemakers-Gospel-Engagement-War-Torn/dp/162564115X/ref=sr_1_1?ie=UTF8&qid=1386547268&sr=8-1&keywords=Evangelical+peacemakers"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;">Evangelical Peacemakers: Gospel Engagement in a War-Torn World</i></b></a></div>
<div class="MsoNormal">
David P. Gushee, editor: Cascade Books, 2013. 150 pp. $19.00
paper.</div>
<div class="MsoNormal">
ISBN: 978-1-62564-115-1</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
For many years Evangelicals have been distinguished as a
movement that favors evangelism and missions, putting a great deal of energy
and financial resources into mobilization, strategy and execution in this
regard. But by and large, they have not been known for their interests and
activities in peacemaking. However, this has changed in recent years, and now a
growing number of Evangelicals across a spectrum from progressive to conservative,
are practicing peacemaking, inclusive of what it means to share the gospel, and
as a worthy goal in and of itself apart from evangelism and missions. </div>
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<br /></div>
<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;">Evangelical
Peacemakers</i> is a new volume that is representative of recent activities in
this area<i style="mso-bidi-font-style: normal;">.</i> It<i style="mso-bidi-font-style: normal;"> </i>came together as a result of papers presented at the Evangelicals
for Peace Summit on Christian Morality and Responsibility in the Twenty-first
century, which was held at Georgetown University in September of 2012. Rick
Love of Peace Catalyst International was the primary moving force behind the
formation of this conference. At the conclusion of the event, Love gathered the
resulting collection of papers and asked David Gushee of Mercer University to
edit the material into a volume. The result provides an introduction to and
overview of varying approaches to peacemaking among Evangelicals, inclusive not
only of center-left positions within Evangelicalism, but also those from more
conservative views on the right.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Each of the chapters in this volume is brief, reflecting the
origins of the material in summit presentations rather than extended written
chapters originally intended for publication. The book begins with a Preface
and Acknowledgements by Gushee who provides an initial context and orientation for
what the reader will encounter in successive chapters. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The first four chapters address issues related to a
Christian ethic and theology related to war, particularly Just War Theory and pacifist
perspectives. Gushee begins this first section in Chapter 1 with a
consideration of the U.S. as “a warfare state with a bloated national security
apparatus and a pattern of excessive military engagements” (xi). His chapter
concludes with a consideration of Evangelical involvement in foreign and
military policy discussions in this context. In the second chapter Lisa Sharon
Harper of Sojourners looks at Christ’s example and teachings in the New
Testament to argue for a pacifist position brought into engagement with U.S.
foreign policy. Eric Patterson of Regent University takes up the third chapter
with a consideration of Just War Theory where he provides an exposition and
defense of this view and then reflects on how this might be connected to
contemporary events in foreign policy and international conflict. Chapter 4
concludes this first section with an offering by Glen Stassen of Fuller Seminary
who introduces a just peacemaking concept as an alternative to pacifism and
Just War approaches.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
In the second half of this volume, eleven chapters discuss
peacemaking efforts undertaken by individuals as well as organizations. In
Chapter 5 Geoff Tunnicliffe describes the peacemaking work of his World
Evangelical Alliance. Similarly, in Chapter 6 Mark Johnson discusses the
peacemaking work of his organization, the Fellowship of Reconciliation. The
seventh chapter is by Joseph Cumming of Yale University who explores his
peacemaking as well as mission work with Muslims. In Chapter 8 Doug Johnston of
the International Center for Religion and Diplomacy argues that U.S. foreign
policy must take religion seriously, particularly in the most pressing international
context with Islam. David Shenk provides a discussion in Chapter 9 of the
peacemaking in his Christian tradition of the Mennonites who serve in dangerous
areas of conflict around the world. In Chapter 10, Lisa Gibson of the Peace and
Prosperity Alliance provides an inspiring discussion of her journey of
forgiveness and its relationship to peacemaking as a result of the loss of her
brother in the Lockerbie terrorist bombing in 1988. Sami Awad shares his
thoughts on peace and justice in the Middle East through his Holy Land Trust
organization. Pastor Bob Roberts of Northwood Church describes his personal and
congregational work with service, missions, and peacemaking in Asia and the
Middle East. In Chapter 13 David Beasley speaks as the former governor of South
Carolina about loving witness in connection with the National Prayer Breakfast.
Jim Wallis of Sojourners shares examples of peacemaking around the world, and
how personal relationships and networking have been helpful to this process in
Chapter 14. Rick Love helps Evangelicals who emphasize evangelism consider a
typology for peacemaking in Chapter 15. Finally, David Gushee completes the
volume in Chapter 16 by way of critical interaction with the perspectives
provided by the other contributors.</div>
<div class="MsoNormal">
<br /></div>
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Three areas stand out as especially significant in this
volume. First is the recognition of new ways of interreligious engagement among
Evangelicals. In the Preface Gushee refers to this as “an emerging new approach
to Christian missions and interfaith encounter” (xiii). This is echoed in
Love’s perspective where he reminds us that Evangelicals have tended to
emphasize evangelism at the expense of peace, and in his view “we are
pioneering what it means to be evangelical peacemakers” (107). Cumming also touches
on this when he says that people tend to ”think that one either works for peace
or bears witness for Christ, but not both” (49). But this dichotomy may become
a major problem. Cumming shares his fear that “there is a split developing
between two camps” (49) of Evangelicals around the world. Although the
challenge of a split exists, a more holistic approach holds great promise as peacemaking
is seen as an important part of the Gospel, as well as an essential part of
Christian praxis and identity.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The second area of note relates to the tension that arises
in sharing differences and disagreements among competing religious traditions.
Shenk discusses Christian and Muslim interactions where when evangelism
backfires, “the inclination is often to simply avoid the call to witness” (61).
He points to a “trust-building friendship” approach of a pastor and imam in
Nigeria who feel they must “avoid theological discussions, for that would put a
wedge between them” (61). Although they leave space for mutual witness, they
avoid discussion of theological differences. Shenk then goes on to contrast
this “gingerly approach” (62) with other forms of dialogue and peacemaking
where theology and differences are more prominent. Roberts brings the
much-needed stance to this context that avoids the elephant in the room and
which permits for deep relationships of trust. In his chapter he argues that we
must be willing to recognize that “[m]ulti-faith engagement says we have
fundamental if not irreconcilable differences between our faiths…So let’s be
honest, not compromise what we believe, but treat one another with respect”
(89). While dialogue has tended to avoid areas of conflict in seeking common
ground, the more promising way forward is found in peacemaking and religious
diplomacy approaches wherein irreconcilable differences are acknowledged and
discussed, but done so with civility so that authenticity and transparency
provides for a transformation of religious enemies into trusted rivals.</div>
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<br /></div>
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Roberts also articulates the third area of significance in
this volume in the shift in forms of interreligious engagement. He argues that
there needs to be a shift “from dialogue among clerics to engagement between
congregations” (90). In his view as a church leader, [t]he greatest power of a
pastor is to connect and release his people to engage with people of other
faiths” (90). For some time now interreligious dialogue has been pursued by way
of religious adherents taking a more passive role as they watch their leaders
or religious professionals engage in sophisticated forms of theological
exchange. Roberts states that [t]he real power is the people” (90), and there
is great untapped potential for grassroots movements if clerics and
professionals empower their people to take the lead in peacemaking at
congregational, mosque, temple, synagogue, and ward levels with their
interreligious counterparts in their communities.</div>
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<br /></div>
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The individuals, organizations, and fledgling movement of
Evangelical peacemakers/peacemaking described in this book hold great promise
for Evangelicalism and the world in which they live and serve. If these
activities continue we agree with Gushee that “it is fascinating to contemplate
a future for evangelical Christian leaders as global diplomats (a role long
played by Catholic popes), and to see the gradual institutionalization of a
vision for Christian engagement that includes grassroots peacemaking and
conflict resolution” (126-7). Surely this is something Christ’s disciples
should work toward as they seek to be obedient not only to the Great
Commission, but also to receive the blessing Christ promised to the peacemakers
(Mat. 5:9). </div>
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-53418513397466780392013-11-15T20:15:00.003-07:002013-11-15T20:16:50.162-07:00Review - Saffron Cross: The Unlikely Story of How a Christian Minister Married a Hindu Monk<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi67gHjjndQdpDNRfOWsy62y6-2cBu_xu3I8vbzLC7ehw53xvlGcJkG9wbUK6Y6r5XCqF2Qdlheqf_B_KlvGC-xLoqhsRDPjiYvWntuoEtCxrLm_D-g6YQAdbhsf8QPdcTA7Exz3Q/s1600/51vWWErsmQL.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi67gHjjndQdpDNRfOWsy62y6-2cBu_xu3I8vbzLC7ehw53xvlGcJkG9wbUK6Y6r5XCqF2Qdlheqf_B_KlvGC-xLoqhsRDPjiYvWntuoEtCxrLm_D-g6YQAdbhsf8QPdcTA7Exz3Q/s320/51vWWErsmQL.jpg" width="199" /></a></div>
<br />
According to recent research by Naomi Schaefer Riley, the number of
interfaith marriages is increasing. 45% of all marriages in the last
decade involved couples from differing religious traditions. Riley’s
research also shows that these marriages are not easy. Although we live
in an age that is calling for increasing religious tolerance, this does
not make the daily struggles of interfaith marriage any easier to
wrestle with.<br />
<br />
These difficulties are illustrated in <i>Saffron
Cross</i>, where Dana Trent, a Christian minister with connections to the
Southern Baptist Convention, shares her experiences in an interfaith
marriage with her husband Fred, a Hindu and former monk. This is an
interesting volume that provides insights into what the partners in such
marriages experience, and it includes lessons for those outside of such
marriages. Their experiences navigating such relationships have much to
teach us in navigating religious pluralism.<br />
<br />
The book begins
dramatically with Dana sharing her “sex-free honeymoon” in the village
of Vrindavan in India. Dana is transparent with the reader as she shares
her strong displeasure with many aspects of Indian life due to its very
different complexion as a Two Thirds World country. Everything that
Westerners, and Americans in particular, take for granted on a daily
basis, from safe driving on city streets to fresh running water to the
easy availability of toilet paper, are readily available in
poverty-stricken India. As this chapter unfolds, Dana also shares her
growing awareness of the differences between her experiences in the
Western expression of the Christian faith and that of the Eastern
religion of Hinduism. Unlike the American experience where religion is
often relegated to the private sphere of the individual, in India
religion is the center of every aspect of daily life. Beyond that, its
basic worldview assumptions, rituals, beliefs, and forms of worship, are
very different from the Southern Baptist church experience that Dana
was used to back in the U.S. After the honeymoon experience in India,
the couple’s return to North Carolina comprised the early stages of the
challenges of an interfaith marriage.<br />
<br />
Dana and Fred met as a
result of using the eHarmony online dating service. When completing her
profile on the question “What faith(s) would you accept as a partner?”
(28), she opted for an openness to a wide variety of religious
traditions, thinking that as a self-identified Christian the chances
that the service would connect her with someone distant from her
religious preferences was unlikely. She was wrong. Soon she was
contacted by Fred, who identified himself as a religious person, and a
former monk. Dana assumed he meant something in the Roman Catholic
tradition. Instead she would learn that Fred had previously pursued the
path of the Hindu monk in the Gaudiya Vaishnavism tradition. This is
most familiar to Americans through the work of A.C. Bhaktivedanta Swami
Prabhupada in the 1960s popularly known as the “Hare Krishna Movement.”
This was a little off-putting for Dana, who early on in their dating
made efforts to try to persuade Fred to be baptized and return to the
Christianity he had negative experiences with in his youth.<br />
<br />
Fred
and Dana found great interest in each other’s religions and experiences,
and in dating they also worked through various interfaith tensions that
naturally arose. After the couple married these continued, and at one
point seriously intensified, so much so that they came to question
whether or not the marriage could survive. But Fred and Dana were just
as committed to each other as they were to their differing religious
pathways, and the book describes the challenges they faced and how they
successful navigated through them as a married couple. As a result, Dana
describes not only how she has grown closer to Fred, but also how her
Christian faith has deepened and expanded. As Dana describes it,
“Immersion into a religious tradition different from my own did not
convert me, mix me up, or derail me” (26).<br />
<br />
As mentioned in the
introduction to this review, this volume is not only helpful for
learning about interfaith marriages, it also provides food for thought
on working through issues related to religious pluralism.<br />
<br />
Dana
describes herself as theologically progressive, and this is evident in
several statements she makes in the book where she advocates a
pluralistic understanding of religion. She says that, “the Holy Spirit
lived and breathed in each representation of the Divine” (24), both
Hindu and Christian; speaks of grasping “Hinduism’s validity as a bona
fide spiritual path toward God” (47); says that at one point she “had no
sense that Krishna was any different from Jesus” (60); and that “God
was mercifully showing up as Jesus, Spirit, Vishnu, and Krishna” (140).
Dana’s attempt at finding similarities between Christianity and Hinduism
is laudable. And certainly these can be found. But while contrasting
the religions with interpretive and analytic humility, and taking
cultural considerations into account, we are left with the reality that
religions teach very different things at a foundational level. We have
to be careful in our search for religious unity that we don’t force this
where it is not found. As Stephen Prothero has said in his book God is
Not One, seeking religious unity in the name of tolerance that does not
recognize real religious difference can lead to “naïve theological
groupthink,”1 which he sees as dangerous rather than helpful.<br />
<br />
This
does not mean that Christians need to embrace a form of particularism
or exclusivism that is hostile. In the book Dana shares her struggles
with reconciling Christianity and Hinduism and says, “I was one of those
Christians” (48, emphasis in original), referring to the narrow
mindedness, defensiveness, and hostility that often characterizes
Christian understandings and interactions with other religions. But this
need not be the case. As Bob Robinson reminds us, one of the most
famous Indian Christians, Sadhu Sundar Singh, was a particularist who
“combined a deeply Christocentric faith with a quite positive attitude
towards Hinduism.” 2 Christians can practice a faith identity that is
rooted in the love and example of Christ, even while recognizing
irreconcilable differences with other religions.<br />
<br />
<i>Saffron Cross</i> is
an interesting story of an interfaith relationship. It promises to
reward readers who want insights into an increasing marital trend, and
thoughts for reflection on interreligious relationships in the
pluralistic public square.<br />
____________<br />
1. Stephen
Prothero, God is Not One: The Eight Rival Religions That Run the World –
and Why Their Differences Matter (New York: HarperOne, 2010), 3.<br />
2.
Bob Robinson, “Response to Bart Abbott,” Sacred Tribes Journal 8, no. 1
(2013), special theme edition on The Ethics of Evangelism: When is
Proselytism Predatory?,” Kindle edition at http://tinyurl.com/nd3zzdc.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com1tag:blogger.com,1999:blog-15264500.post-39791528547913720852013-11-14T18:50:00.000-07:002013-11-14T18:50:16.178-07:00Richard Mouw at Utah Valley University<div class="separator" style="clear: both; text-align: center;">
</div>
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<br />
Tomorrow I will be attending an event at Utah Valley University involving Rich Mouw who will address issues related to Evangelical Christianity generally with additional remarks on Evangelical-Mormon relations, and religious freedoms. This will include a chapel event, a presentation, and interactions with UVU students. On that the UVU <a href="http://www.uvu.edu/religiousstudies/mormonevangelical/mormonevangelicalmain.html">website</a> describes the event as follows:<br />
<br />
<b>Description</b><br />
This course explores the relationship between Mormonism and Evangelical Christianity with particular attention to the contemporary dynamics of this relationship. Key texts from both traditions will be examined in light of their comparative dimensions and cultural influence. Guest scholars will be invited to engage students from a variety of perspectives.<br />
<br />
<b>Key Themes</b><br />
* Contemporary Mormon/Evangelical Dialogues<br />
* Contested concepts of grace, Trinity, and the nature of God<br />
* Social cooperation in the public square<br />
* The religious dimensions of American politics
*<br />
* The fundamentalist challenge
Mormonism and evangelicalism in the 21st century
John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-14664956491663808212013-11-12T15:40:00.000-07:002013-11-12T15:40:53.707-07:00Review - Grace and Truth: Toward Christlike Relationships with Muslims<div class="separator" style="clear: both; text-align: center;">
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<div class="MsoNormal">
<i style="mso-bidi-font-style: normal;">Grace and Truth:
Toward Christlike Relationships with Muslims</i></div>
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<br /></div>
<div class="MsoNormal">
By Rick Love</div>
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<br /></div>
<div class="MsoNormal">
Paperback: Peace Catalyst International Publications, 2013.
[<a href="http://www.amazon.com/Grace-Truth-Christlike-Relationships-Muslims/dp/1935959506/ref=tmm_pap_title_0?ie=UTF8&qid=1384290005&sr=8-1">Amazon</a>]</div>
<div class="MsoNormal">
ISBN: 978-1935959502</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Evangelical Christians across a spectrum of denominations
and political commitments are working together to provide a response to Muslims
that is faithful to the best of the Christian tradition in our post-9/11 world.
These efforts find their roots in two aspects of the Christian tradition. The
first is a desire to emulate the way of Christ in relating to the marginalized
and the outsiders that are frequently viewed with suspicion and enmity by
members of their own religious tradition. Jesus’ encounter with the Samaritan
woman in John 4 is a primary biblical text that exemplifies the model of Jesus
that these Christians want to follow in their encounters with Muslims. The second
foundation for these efforts is the desire to be obedient to Christ in his call
for disciples to be peacemakers. </div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Rick Love, through his organization, Peace Catalyst
International, takes a leadership role among American Evangelicals in
peacekeeping between Christians and Muslims. <i style="mso-bidi-font-style: normal;">Grace and Truth</i> was written as a result of Love’s participation in
a global meeting of Evangelical leaders who came together to address how
relations between Christians, particularly those in the West, and Muslims might
be improved, and in ways that resonate with Christian faith. Love serves as the
main author of this volume, although he acknowledges the input of “more than
seventy leaders form around the world” (3-4). As a result, this book “is a
consensus document” (5) that brings together “a spectrum of evangelical
thinking” (5) and which finds a balance between slight differences of thought
on the subject matter. This contributes to the layout and overlap found in the book.</div>
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<br /></div>
<div class="MsoNormal">
The volume is comprised of an Introduction that provides a
summary of helpful information and perspectives for Evangelical readers in
understanding the Muslim world, and the perspective in the material that
follows. This includes consideration of the diversity of categories and
perspectives that make up the Muslim world, a list of the areas of agreement
and disagreement in Muslim beliefs in relation to Christianity, and discussion
of “significant theological and ideological diversity” (11) among Muslims. The
Introduction concludes with the suggestion that Evangelicals “find a middle
path between demonization of Islam and naïve political correctness” (13).</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The next two major segments of the book include one titled
“Toward Christ-like Relationships with Muslims: An Exposition,” and another
“Toward Christ-like Relationships with Muslims: An Affirmation.” These two
sections are very much alike, with the latter incorporating slight revisions
that reflect the specific views of Peace Catalyst International. Both of these
segments include a series of guidelines for Christian interaction with Muslims
and the Muslim world, with nine in the former, and ten in the latter
“reflecting Peace Catalyst’s revised, personalized version of these
affirmations” (26). The ten affirmations include:</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoListParagraphCxSpFirst" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">1.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Jesus-Centered in our Interaction</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">2.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Truthful and Gracious in our Words and
Witness</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">3.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Wise in our Words and Witness</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">4.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Respectful and Bold in our Witness</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">5.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Prudent in our Glocalized World</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">6.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Persistent in our Call for Religious Freedom</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">7.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Peaceable and Uncompromising in our Dialogue</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">8.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Be Loving toward All</div>
<div class="MsoListParagraphCxSpMiddle" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">9.<span style="font: 7.0pt "Times New Roman";">
</span></span></span>Differentiate between the Role of Church and
State</div>
<div class="MsoListParagraphCxSpLast" style="mso-list: l0 level1 lfo1; text-indent: -.25in;">
<span style="mso-bidi-font-family: Cambria; mso-bidi-theme-font: minor-latin;"><span style="mso-list: Ignore;">10.<span style="font: 7.0pt "Times New Roman";"> </span></span></span>Support
and Challenge the State</div>
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<br /></div>
<div class="MsoNormal">
The chapters that unfold each of these guidelines or
affirmations are very helpful, and it is evident that a lot of careful
reflection has gone into their formulation. As such, they “describe how we can
be agents of peace in a polarized world” (32) as Evangelicals embrace Muslims
and share the Gospel of Christ.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
The next two sections are study guides that look at each of
the preceding major segments of the book. They are designed for small group and
Sunday school settings as well as individual study. The volume concludes with a
bibliography of materials that will be helpful for further study.</div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Although this volume is very small, and involves a great deal
of overlap and repetition in its layout and subject matter, it provides a
concise and accessible study for Evangelicals. The volume might have been
strengthened with a few additions, including mention of Islam’s priority of
ritual rather than belief, the addition of a few more noteworthy volumes in the
bibliography, and the suggestion that the study of Islam be connected to
relationships and conversations with Muslims in readers’ neighborhoods. But
despite these suggestions, this is a helpful book that has the potential to
overcome some of the stereotypes, generalizations, assumptions, and hostility
that many Evangelicals have in regards to the Muslim world in the wake of 9/11
and the continuing “War on Terror.” </div>
<br />John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-29461392371134709292013-11-11T12:48:00.000-07:002013-11-12T12:17:05.361-07:00Cognitive Empathy in Interreligious Engagement<iframe allowfullscreen="" frameborder="0" height="315" src="//www.youtube.com/embed/BG46IwVfSu8" width="530"></iframe><br />
<br />
This is a video from the RSA (Royal Society for the encouragement of Arts, Manufactures and Commerce) and I found it on a blog called The Crooked Mouth posted with the title <a href="http://thecrookedmouth.com/empathy-and-conservative-progressive-theological-divide/">"Empathy and the Conservative/Progressive Theological Divide,"</a> where the author, Anderson Campbell, connects the discussion to Christian concerns. Campbell has an intrafaith context in mind when he writes:<br />
<blockquote class="tr_bq">
Much like the social, political, and economic realms, the Christian
theological realm has become highly polarized in the past several
decades. The distance between conservative and progressive theological
camps is growing wider by the day. Conversation between people of
differing theologies is becoming less frequent and is often derisive,
not charitable. We have become very good at “othering” because we have a
failure of empathy within the Christian church.</blockquote>
Of particular interest is the discussion is the idea of "cognitive empathy" in application to theology. On this Campbell distills and teases out the relevant section of the video for us: <br />
<blockquote class="tr_bq">
When most people think of empathy, they often think of a kind of
emotional mirroring. When you see someone in distress and you feel badly
for that person, you are empathizing with them. This is affective
empathy. It is the ability to recognize what the other is feeling and
respond appropriately. We often characterize this kind of empathy as
soft and passive, largely emotive. Contrast this with cognitive empathy,
which is the ability to understand or put on someone else’s
perspective, when you don’t necessarily share that same perspective. It
is the ability to move past labeling the other and step into their
shoes, so to speak. This empathy is more potent for change,
asserts Krznaric. In contrast “touchy-feely” affective empathy,
cognitive empathy ”is actually quite dangerous, because [it] can create
revolution . . . a revolution of human relationships.”</blockquote>
I appreciate Campbell's application of this to the divide between progressives and conservatives in the church. I have found value in the thought of certain progressives, such as (dare I say their names?) Marcus Borg on the atonement, and Brian McLaren on interreligious encounters, and had no difficulty engaging progressive thought, but I've taken some heat from conservatives for doing so. I am a part of the Evangelical subculture, and in my experience we tend toward a faith identity that is hostile and confrontational with others, not only in intrafaith contexts, but interfaith ones as well.<br />
Cognitive empathy has potential for addressing this, especially in the context of a theology and praxis of interreligious engagement. Some similarities can be found in my prior proposal on this in my <a href="http://www.patheos.com/Evangelical/Generous-Orthopathy-John-Morehead-01-08-2013.html">essay</a> on this at Patheos in "A Generous Orthopathy: Evangelicals and a Transformed Affective Dimension of Faith."<br />
<br />
Plenty of food for thought here for those Evangelicals involved in interreligious dialogue and religious diplomacy. John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0tag:blogger.com,1999:blog-15264500.post-85920788822355405642013-11-05T11:27:00.002-07:002013-11-05T11:27:37.427-07:00Enns on Theological Belligerence<div class="separator" style="clear: both; text-align: center;">
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<br />
Peter Enns recently made a blog post that is worth reading. It's titled <a href="http://www.patheos.com/blogs/peterenns/2011/10/fear-leads-to-anger-unpacking-theological-belligerence/">"Fear Leads to Anger: Unpacking Theological Belligerence."</a> The piece begins:<br />
<br />
"My point: <i>Belligerence in theological discussions is a reaction to a deep fear—typically unperceived—that one’s metanarrative is under threat.</i><br />
<br />
"Let me put that in English: People fight about their views of God because they are afraid of the consequences of being wrong. Being wrong about God is fearful because it destabilizes their way of looking at the universe and their place in it. People tend to fight when frightened this way."<br />
<br />
As he unpacks this, Enns responds to various arguments that are offered many times as to why theological belligerence is the right way forward. As he does so he echoes sentiments that I have presented in a number of venues. I feel vindicated in some way as another Evangelical has made the same observations that I have.<br />
<br />
I think Enns has "in-house" arguments in mind between fellow Christians and Evangelicals given the harsh response he has received from many in regards to his views on the Old Testament, evolution, and inerrancy. But this essay also has application to interreligious contexts, and helps explain one of the dynamics involved in confrontational encounters between Evangelicals and those in other religions. <br />
<br />
The essay is worthwhile for critical reflection by Evangelicals.John W. Moreheadhttp://www.blogger.com/profile/01262542253787543738noreply@blogger.com0