Guest Post at Flunking Sainthood: The Younger Evangelicals and 'Embodied Ministry'

As an outgrowth of my recent guest appearance on a panel at the Mormon Matters podcast, Jana Riess invited me to write a guest post at her blog Flunking Sainthood. You can find the post titled "Are Younger Evangelicals More Respectful of Mormonism Than the Old Guard?". If you're an evangelical, please reserve judgment until you read the piece before rejecting it simply by the title. Here's my introductory paragraph:

In his book The Younger Evangelicals: Facing the Challenges of the New World (Baker, 2002), the late Robert E. Webber discussed the diversity of Protestant evangelicalism, and developments in this subculture’s religious landscape. He defined “younger evangelicals” to include anyone “who deals thoughtfully with the shift from 20^th- to 21^st-century culture.” These shifts involve different attitudes to theology, culture, and other religions. I include myself in this demographic (perhaps more by like-mindedness than age), and offer my thoughts on what this involves for evangelicals engaging Mormon culture.

Read more: http://blog.beliefnet.com/flunkingsainthood/2011/06/are-younger-evangelicals-more-respectful-of-mormonism-than-the-old-guard.html#ixzz1QaGqdolW

Global Survey of Evangelical Protestant Leaders and Religious Conflict

The Pew Form on Religion and Public Life has an interesting report out titled "Global Survey of Evangelical Protestant Leaders." One section addresses this group's opinion of religious conflict and other religions:

Conflict between religious groups, by contrast, does not loom as a particularly large concern for most of the evangelical leaders surveyed. A majority says that conflict between religious groups is either a small problem (41%) or not a problem at all (14%) in their countries – though a sizeable minority considers it either a moderately big problem (27%) or a very big problem (17%). Those who live in the Middle East and North Africa are especially inclined to see inter-religious conflict as a moderately big (37%) or very big problem (35%). Nine-in-ten evangelical leaders (90%) who live in Muslim-majority countries say the influence of Islam is a major threat, compared with 41% of leaders who live elsewhere.

On the whole, the evangelical Protestant leaders express favorable opinions of adherents of other faiths in the Judeo-Christian tradition, including Judaism, Catholicism and Eastern Orthodox Christianity. But of those who express an opinion, solid majorities express unfavorable views of Buddhists (65%), Hindus (65%), Muslims (67%) and atheists (70%). Interestingly, the leaders who live in Muslim-majority countries generally are more positive in their assessments of Muslims than are the evangelical leaders overall.

Later the report discusses tensions between religious traditions:

Overall, most of the evangelical leaders report that conflict between religious groups is not a big problem in their home countries. Leaders in the Middle East and North Africa are most likely to say religious conflict is a moderately big (37%) or very big (35%) problem. About half of those in the Asia-Pacific region (55%) and sub-Saharan Africa (49%) also see inter-religious conflict as a moderately or very big problem. By contrast, in North America, Latin America and Europe, majorities say it is either a small problem or not a problem at all.

Still, the survey finds some signs of tension with non-Christian religions, particularly Islam. Nearly seven-in-ten of the evangelical leaders (69%) name Islam as more prone to violence than other religions.7 Far more leaders say Islam and Christianity are “very different” (69%) than say the two faiths have “a lot in common” (25%). And a solid majority of the leaders who express an opinion (69%) feel that Muslims are generally unfriendly toward evangelicals in their country. Sizeable minorities also see Hindus (41%) and Buddhists (39%) as unfriendly toward evangelicals. Of the evangelical leaders who express opinions on other religious groups, most say they hold generally unfavorable views of Hindus (65%), Buddhists (65%) and Muslims (67%).

I'm a Guest at Mormon Matters Podcast

Yesterday I was asked to be a guest as an evangelical on the Mormon Matters podcast. I will be appearing and discussing a variety of issues with host Dan Wotherspoon, and fellow guests Joanna Brooks, and Jana Reiss. We will be recording our conversation this coming Monday, June 13.

The discussion will surround an article by Warren Smith in Patheos which argued that evangelicals should not vote for Mitt Romney since a vote for him is, in his words, "a vote for the LDS Church."

You can also read a follow up interview with him at Patheos, and an interview with him by Joanna Brooks at Religion Dispatches.

Update: A written introduction and the podcast, "Why Are Mormons Seen as 'Dangerous by Some Evangelical Christians," can be read and listened to here at Mormon Matters.

In addition, Jana Riess has written an article in follow up to our conversation titled "When Theological Disagreement Spills Over into Anti-Mormonism" at her blog Flunking Sainthood.

New Volume on Heaven's Gate

I recently learned of a new academic exploration of the Heaven's Gate UFO religious group.

Heaven's Gate:
Postmodernity and Popular Culture in a Suicide Group

Edited by George D. Chryssides, University of Birmingham, UK

On March 26, 1997, the bodies of 39 men and women were found in an opulent mansion outside San Diego, all victims of a mass suicide. Messages left by the Heaven's Gate group indicate that they believed they were stepping out of their 'physical containers' in order to ascend to a UFO that was arriving in the wake of the Hale-Bopp comet. The Heaven's Gate suicides were part of a series of major incidents involving New Religions in the 1990s, as the new millennium approached. Despite the major attention that Heaven's Gate attracted at the time of the suicides, there have been relatively few scholarly studies. This anthology on Heaven's Gate includes a combination of articles previously published in academic journals, some new writings from experts in the field, and some original Heaven's Gate documents. All the material is expertly brought together under the editorship of George D. Chryssides.

Contents: Foreword; Approaching Heaven's Gate, George D. Chryssides; '88 update – the UFO Two and their crew: a brief synopsis, Marshall Herff Applewhite; Seekers and saucers: the role of the cultic milieu in joining a UFO cult, Robert W. Balch and David Taylor; Religious studies and 'heaven's gate': making the strange familiar and the familiar strange, Mark W. Muesse; Heaven's Gate: the dawning of a new religious movement, Patricia L. Goerman; Heaven's Gate: a study of religious obedience, Winston Davis; The Devil at Heaven's Gate: rethinking the study of religion in the age of cyberspace, Hugh B. Urban; 'A sometimes mysterious place': Heaven's Gate and the manufactured crisis of the internet, Douglas E. Cowan; Scaling Heaven's Gate individualism and salvation in a new religious movement, Benjamin Ethan Zeller; 'Come on up and I will show thee': Heaven's Gate as a post-modern group, George D. Chryssides; Postscript; Appendix; Bibliography; Index.

About the Editor: George D. Chryssides is Research Fellow in Contemporary Religion at the University of Birmingham. He has written extensively on new religious movements: his books include The Advent of Sun Myung Moon (Macmillan, 1991), Exploring New Religions (Cassell, 1999), Historical Dictionary of New Religious Movements (Scarecrow Press, 2001) and A Reader in New Religious Movements (with Margaret Z. Wilkins, Continuum, 2006). He has contributed to numerous academic journals and edited collections.

Reviews: 'Heaven's Gate is one of the most interesting new religious groups to emerge in the twentieth century. Virtually unknown to scholars prior to its communal suicide in 1997, it has become the focus of significant research and important analysis. This worthwhile collection of studies is the most comprehensive to date. I enthusiastically commend it to anyone interested in understanding, not just UFO religions, but also the emergence and significance of new religions and alternative spiritualities more generally.'
-- Christopher Partridge, Lancaster University, UK

For further information, or to order a copy visit the Ashgate website.

Necropolis Now: Interview with Ronald Hutton

Ronald Hutton, the scholar and historian who has written significant volumes on Paganism, including Triumph of the Moon, has given an interview worth reading at Necropolis Now. Here's an excerpt:

Did you write The Triumph of the Moon to demolish the traditional history of Pagan witchcraft?

Absolutely not: I wrote Triumph to fill a vacuum created by the collapse, within Britain, of that traditional history: which is why I do not devote any space in the book to a sustained attack on that history itself. The concept of early modern witchcraft as a surviving pagan religion, which had been scholarly orthodoxy in the mid-twentieth century, began to disappear among professional historians around 1970, along with many other nineteenth-century beliefs. At the same time, many Pagan witches who had worked with founding figures of traditions, such as Gerald Gardner, Alex Sanders and Robert Cochrane, had always expressed doubts regarding the truth of what those founders had claimed about the history of those traditions. By 1990 these two developments had converged to produce a general disbelief in the origin story of modern Paganism among its British leaders. During that year (before I had published anything on Paganism myself) I attended a conference held at Kings College London at which a succession of them declared that its traditional historiography should be regarded as myth and metaphor rather than literal history. As I mention in Triumph of the Moon, this had already also begun to occur in the United States from the 1970s: Isaac Bonewits, Aidan Kelly and Margot Adler all alerted American Pagans, in different ways, to the fact that the traditional account of their historical origins was problematic.

For those interested in Pagan studies, especially the recent controversy in some quarters surrounding Hutton's Triumph of the Moon, this interview is worth a read. It can be read here.

Investigation Discovery Looks at the West Memphis Three

The Investigation Discovery Channel will be broadcasting the program True Crime with Aphrodite Jones with a focus on the West Memphis Three on May 5 and 8. See the program listing here. My previous interview with one of the defense attorneys in this case, Dan Stidham, can be read here.

Robert Schreiter Interview on Local Theologies

In the past I posted on an interesting book by Robert J. Schreiter titled Constructing Local Theologies (Orbis Books, 2002). In my previous post I discussed Schreiter and his ideas related to local theologies as follows:

Schreiter is a Catholic theologian who is part of the Catholic Theological Union in Chicago. I found his Catholic perspective, as well as his theological and cultural savvy to be extremely helpful in reflecting on theological contextualization. In his view contemporary pluralism presents a "multiplicity of new pastoral and theological problems unprecedented in Christian history." Schreiter discusses some of these unique challenges that arise in a variety of forms, such as the asking of new questions in differing cultural contexts, questions that impact even the most routine issues of church life often taken for granted in the West:

"Indeed, so many new questions were emerging that the credibility of existing forms of theology was weakened. For example, questions about the eucharistic elements: How was one to celebrate the Eucharist in countries that were Muslim theocracies and forbade the production of importation of fermented beverages? What was one to do in those cultures where bread products such as bread were not known, in which the unconsecrated bread itself became a magical object because of its foreignness? Or how was one to celebrate baptism among the Masai in East Africa, where to pour water on the head of a woman was to curse her with infertility? How was one to understand Vatican Council II's opening to non-Christian religions in countries in southern Asia where Christianity seemed destined to remain a minority religion?"

In order to address these questions in ways that are theologically and culturally responsible, Schreiter suggests that we need to develop local theologies. He defines this as a form of theology that "begins with the needs of a people in a concrete place, and from there moves to the traditions of faith," and which involves a "dynamic interaction among gospel, church, and culture." Schreiter sees this starting place with culture as a strength as it begins "with the questions that the people themselves have" rather than the concerns of the church that often result in a theology and ecclesiology disconnected from local cultures.

I have been trying to get with Schreiter for some time for an interview to discuss questions of mine that have arisen over the course of my own dialogue between theologies, (sub)cultures, and various religious groups. Following are my questions and Schreiter's responsive thoughts.

Morehead's Musings: Protestant evangelicals are used to thinking about theology in terms of received historical theologies like Calvinism or Wesleyanism. Yet you describe a need for "local theologies." Why are these Protestant historical theologies examples of local theologies even if Protestants don't recognize them as such, and how do you define local theologies in terms of new expressions of theology in cultural and subcultural contexts?

Robert Schreiter: Theologians of whatever denominational stripe or inclination think their theology works above or apart from the context because of its subject: God. But even those who affirm biblical literacy have to contend with the fact that the Bible was written down by finite humans. Take a look at the document that came out of the October 2010 Capetown meeting of the Lausanne Covenant. (Incidentally I have an article appearing on the mission theology of the Lausanne Covenant's three big meetings, appearing in April in the International Bulletin of Missionary Research).

The theology of, say, John Calvin can be seen as local inasmuch as his writings were shaped by a response to a specific historical circumstance--reform of the Church in the 16th century. Local or contextual theologies are sensitive to context, but they are not determined by it.

Nearly all Western theologians seem to have difficulty accepting the limitations of their formulations. I get requests all the time (especially from Europe) to talk about the "universal" in the "local" theologies.

Morehead's Musings: Many evangelicals have been wary of sociology and have usually not brought it into dialogue with theology. How might a sociology of knowledge be significant for local theology formation?

Robert Schreiter: What I call a "sociology of theology" (that part of the book is widely quoted) is really built on a sociology of knowledge, i.e., a realization that all knowledge is situated, even as it reaches out beyond its situatedness. My point was to say that the location (monastery, university, oppressive situations) shape the form that theology takes. Another way is to look at theology's addressees: for whom is it intended, and what counts for them as genuine knowledge?

Morehead's Musings: I have been impressed with the missionary work of Catholics historically, particularly Jesuits like Matteo Ricci. Were they involved in the development of local theologies as you discuss, drawing upon the cultural tools they had available to them in their time?

Robert Schreiter: Was Ricci a local theologian? In many ways he (and perhaps even more, his contemporary Roberto de Nobili in India) was, albeit ahead of his time? Such local theologies arose when it became clear that the received theology Ricci and others were trying to transmit could not be understood or was regularly misunderstood by its intended audience. It is this disconnect that prompted the beginnings of contextual theology in the 1970s. It was certainly the reason I was drawn into it.

Morehead's Musings: At one point in your book you state: "..in cultures where human growth is not seen as personal achievement, but as discovering the underlying and unchanging patterns of the universe and coming into conformance with them, wisdom theology will find a ready home. The ideal of a fulfilled human life becomes one where a conformity to those archetypes of existence is carried out. One thinks of the Greek concept of paideia, the quest of the alchemist, and the discovery of the unity of the atman and the Brahman in Indian religion in this regard." At another point previous to this you reference the importance of kinship to theology for other groups. Here I am thinking that the former insights would have great relevance in a theology for Western esotericism and Paganism, and the latter with Latter-day Saints (Mormons). While we might think of wisdom and kinship theologies as being relevant for the peoples of Asia and Africa, in the West aren't esoteric and Latter-day Saint theologies examples of the types of connections between various subcultural groups and local theologies that can be made?

Robert Schreiter: One work you might consult is by the Roman Catholic theologian Elizabeth Johnson: her Friends of Apostles and Prophets which is on the doctrine of the communion of the saints. You will get some good connections by looking at what has been written on Christians' relations with the ancestors, especially in Africa and East Asia.

Morehead's Musings: One of the greatest challenges for Protestants, particularly evangelicals with their concern for orthodoxy over against heresy, has been the fear of syncretism. But with this concern in mind you suggest that syncretism raises the question as to how serious we are about contextualization. With the lack of success in missions in Muslim, Buddhist, and Hindu cultures, it would appear that we need to be more bold and experimental in the formulation of local theologies. In this regard you write: "Is there a Buddhist way of being Christian, or a Hindu way of being Christian? Those two great traditions have been able to accommodate Christianity, but Christianity does not seem able to accommodate them." You then mention Christian "exclusivist thought patterns," and ask "Are those thought patterns essential to Christianity or do they represent certain cultural categories only?" How might those wishing to develop new local theologies that begin with the prisms of other traditions do so in ways that engage in healthy forms of syncretism, as religious studies understands the term (as opposed to theologians who view it as wholly negative).

Robert Schreiter: Syncretism continues to be a touchy subject across most of the religious spectrum. Practice is outstripping theory on this one. Robert Putnam in his recent book American Grace found some 80% of average Christians (across the spectrum) accepting a "pluralist" position on Christ and other religions, despite the tenets of their churches. It seems to have grown out of the experience of the goodness found in believers of other faiths. I took up the question of syncretism again in The New Catholicity. On double belonging, see Catherine Cornille, Many Mansions? and Paul Knitter's recent book on how he considers himself a Buddhist Christian.

Morehead's Musings: Thank you for your thoughts on these issues. I look forward to your IMBR article.

Interview at Vampires.com

A new interview with me has been posted at Vampires.com where I discuss not only my thoughts on the origins of vampires in folklore and mythology, as well as vampires in popular culture and as an identity group, but also on figures like Bill Schnoebelen and Don Rimer. The interview can be read here.

Don Rimer: Occult Expert or Merchant of Fear?

Update 1/22/12: Don Rimer passed away on Saturday, 1/21/12.

As I keep in touch with various aspects of my research interests at times I find a few surprises. In this case it came not from my direct research, but in something related to it.

I was researching the vampire subculture and checking in with a few websites related to this, as well as on Pagan websites I frequent, and found mention of a gentleman claiming to be an expert in "the occult", and using this "expertise" to lead seminars and provide consulting on "occult ritual crimes" for law enforcement, as well as the media and various civic groups. The individual is Don Rimer, and I found him mentioned on both vampire and Pagan websites as someone who keeps quite busy presenting his views on the dangers of everything from Afro-Caribbean religions to the vampire culture to various fantasy-role playing games. Given these claims I thought it was worth exploring.

My research led to me learn that Don Rimer is a retired police officer, who now presents seminars through the Oklahoma Gang Investigators Unit. His views on "ritual crime and the occult" can be found in a document on the OGIU website titled "Ritual Crime and the Occult (the New Youth Subculture)" from 2009. This document casts quite a wide net of concern, and in so doing, I detected several problematic areas, troubling in that it comes from a self-described expert, and someone providing guidance to law enforcement and thereby impacting lives in significant fashion.

Due to my concerns, yet perplexed as to why someone would present misinformation in the name of expertise and be sought out for thousands of presentations, I thought I would share some bibliographical suggestions with Mr. Rimer via email in terms of good scholarly literature that might help shape his understanding of the issue. In response, Mr. Rimer stated that he gained his accurate knowledge of the groups in question through study with Wiccans, Vampires "and those who worship Satan." He also claimed that the document at the OGIU site was an "old edition" and that he had sent them a new one to be uploaded. As of the date of this post the document I originally reviewed is still there, and the same misinformation is presented by Mr. Rimer in the name of "occultic expertise."

After my exchanges with Mr. Rimer I thought I would solicit feedback from academic colleagues of mine who specialize in these areas, as well as representatives from the religious communities and identity subcultures who are knowledgeable about the issues, and Rimer's views on the matter. Without exception, everyone confirmed my suspicions. In fact, while Rimer has had some contact with those in the Pagan community, I could not track down anyone willing to agree that he accurately describes Paganism, and his claims about learning from vampires may be limited to magazine articles and random conversations at vampire clubs as well as newspaper articles on alleged "vampire killings," hardly the stuff of good ethnographic research and scholarly study.

My colleagues did point me toward additional resources that discuss Rimer and his problematic views on the "occult." These include a lengthy consideration of Rimer at Witchvox (http://www.witchvox.com/va/dt_article.html?a=cabc&id=8939. In addition, I benefited greatly from those associated with the Atlanta Vampire Alliance and their research materials through Suscitatio Enterprises, LLC (http://www.suscitatio.com). These sources are worth interacting with, not only for accurate understandings of Paganism, Wicca, and the vampire subculture, but also for correctives to Rimer's misinformation on these and other subjects.

It is not necessary to repeat the critiques of Rimer offered in the sources mentioned above, and others that can be found online, but I would like the reader to come away with the following:

Problematic terminology and definitions
Rimer uses the term "occult" not only in a pejorative manner for various expressions of Western esotericism, but also as a blanket term for a diverse group of unrelated religions, spiritualities, and identity subcultures.

Imagined connections
Rimer makes inappropriate connections between various elements to alleged "ritual crime." Of course there are crimes, sometimes very grisly, but isolated cases of crime are not necessarily connected appropriately, nor do they flow out of, the groups he describes as dangerous.

Unfamiliarity with scholarship
Rimer is unfamiliar with the good body of academic materials on this subject matter, as well as the related to topic of satanic panics. In fact, in comments made to me he seems to hold academics at a distance and privileges his lay approach at "expertise." He doesn't have to be a scholar, but he should be familiar with the academic material related to the subjects he's instructing others on.

Counter-cult influences
Rimer also appears to be influenced by Protestant evangelical counter-cult approaches to the subjects he lectures on, which tends to lump diverse phenomena together with a primary concern that whatever religion or spirituality that is non-Christian is somehow connected to the demonic.

Despite the serious flaws in his approach, and the misinformation contained in his presentations, Rimer continues to be sought after and provides input to law enforcement, including training on how to identity alleged occult ritual crime. One of his most recent cases took place in Chesapeake, Virginia, where a woman was arrested for killing pigs and burglarizing a church. Thankfully in this Wavy.com story Rimer is quoted as (rightly) saying that there is nothing to link the woman with satanic worship. But Rimer's strange understanding of the things he labels as "occultic" will eventually lead him to mislead law enforcement, perhaps hampering the arrest of real criminals, or leading to the arrest of innocent people in the fervor of satanic panics.

My advice to law enforcement and other civic groups is to seek out responsible sources of information for their knowledge of religious and spiritual groups, as well as identity subcultures. Mr. Rimer seems more like a merchant of fear than an occult expert.

Mormons, Folklore, and the Paranormal

Recently I posted an interview with the authors of Paranormal America (NYU Press, 2010) which presented sociological analysis of paranormal adherents based upon the American Religious Identification Survey. This type of research is very helpful as it not only touches on those who accept paranormal phenomena, but also in its conclusions in regards to the paranormal and how it relates or doesn't relate to those within various religious traditions.

One religious group not considered in this survey was the Mormons. Not to worry. There is a forthcoming book that addresses the place of paranormal experiences and folklore in Mormon history.

Between Pulpit and Pew: The Supernatural World in Mormon History and Folklore
W. Paul Reeve and Michael Scott Van Wagenen
5.5 x 8.5, est 256 pages

ISBN 978-0-87421-838-1
paper $21.95 (available April)

ISBN 978-0-87421-823-7
e-book $18.00 (available July)
Cain wanders the frontier as a Bigfoot-like hairy beast and confronts an early Mormon apostle. An evil band of murderers from Mormon scripture, known as the Gadianton robbers, provides an excuse for the failure of a desert town. Stories of children raised from the dead with decayed bodies and damaged minds help draw boundaries between the proper spheres of human and divine action. Mormons who observe UFOs in the nineteenth and twentieth centuries find ways to explain them in relation to the church’s cosmology. The millenarian dimension of that belief system induces church members to invest in the Dream Mine, a hidden treasure that a would-be heir to Joseph Smith wraps in prophecy of the end times. A Utah version of Nessie haunts a large mountain lake. Non-Mormons attempt to discredit Joseph Smith with tales that he had tried and failed to walk on water.

Mormons gave distinctive meanings to supernatural legends and events, but their narratives incorporated motifs found in many cultures. Many such historical legends and beliefs found adherents down to the present. This collection employs folklore to illuminate the cultural and religious history of a people.

Contents

Elaine Thatcher, Foreword

W. Paul Reeve and Michael Scott Van Wagenen, "Between Pulpit and Pew: Where History and Lore Intersect"

Matthew Bowman, "A Mormon Bigfoot: David Patten's Cain and the Conception of Evil in LDS Folklore"

W. Paul Reeve, "'As Ugly as Evil,' and 'As Wicked as Hell': Gadianton Robbers and the Legend Process among the Mormons"

Matthew Bowman, "Raising the Dead: Mormons, Evangelicals, and Miracles in America"

Michael Scott Van Wagenen, "Singular Phenomena: The Evolving Mormon Interpretation of Unidentified Flying Objects"

Kevin Cantera, "A Currency of Faith: Taking Stock in Utah County's Dream Mine"

Alan L. Morrell, "A Nessie in Mormon Country"

Stanley J. Thayne, "Walking on Water: Nineteenth-Century Prophets and a Legend of Religious Imposture"

My thanks to aquinas of Summa Theologica for bringing this to my attention.

Special Edition of Sacred Tribes Journal on Dark Green Religion Online

It was many months in the making, from initial concept, to the solicitation of articles, to article submission, editing, formatting and eventually publishing, but the special edition of Sacred Tribes Journal, Volume 6, no. 1 (Spring 2011) is now available. This edition focuses on Dark Green Religion and the book of the same title by Bron Taylor.

This edition of the journal includes an extensive interview with Taylor, responses by Christian environmentalists Loren Wilkinson and Peter Illyn, interations by Taylor with Wilkinson and llyn's essays, and a response to this by Wilkinson. The issue also includes my film review of Avatar, and commentary on the book The Lost World of Genesis One, both of which dovetail with applications to Dark Green Religion.

I couldn't be happier with the way this turned out, and I hope that this volume opens the door for ongoing dialogue in various venues on this topic between those concerned with this form of spirituality from whatever perspective brought to it. The special edition can be found here.

Academic Conference on Religion Satanism

From the sociology of religion email list:

Satanism is a subject that has always drawn a lot of media attention as well as interest from the general public. Scholarly studies of the subject, however, have more often focused on socially constructed "Satanic Panics" than on Satanism as a religious alternative in itself. Recently, this has begun to change, and anthologies such as Contemporary Religious Satanism (Ed. Jesper A Petersen, Ashgate, 2009) have started to fill the gaps in scholarly knowledge concerning Satanism. A further attempt to remedy the situation was made when the first ever international scholarly conference on Satanism was organized in Trondheim, Norway, in 2009. The conference was a great success, and resulted in an anthology that will be published by Oxford University Press later this year. In September 2011, we welcome you to Stockholm, Sweden for the follow-up to 2009's gathering of specialists.

Keynote speaker: Marco Pasi

Deadline for abstracts: May 22, 2011.
Submit your abstract to: per.faxneld@rel.su.se and
kennet.granholm@rel.su.se
(remember to submit abstracts to both organisers).

Papers dealing with most aspects of Satanism are welcome (including Satanism in literature, cinema, etc). However, we discourage papers treating "the Satanic panic", "Satanic ritual abuse", etc, as these themes have received sufficient scholarly attention. Conference fee will be announced later.

http://www.erg.su.se/pub/jsp/polopoly.jsp?d=16068

Sacred Folly Coming in March

Sacred Folly: A New History of the Feast of Fools by Max Harris (Cornell University Press), is scheduled for publication in March of this year. Previously I have written on the significance of the concept of sacred follow for the church:

This book will update and correct remarks Harris has made previously about the Feast of Fools in his book Carnival and Other Christian Festivals: Folk Theology and Folk Performance (University of Texas Press, 2003). As I have argued previously in my masters thesis on Burning Man, and in several posts on this blog, western evangelicalism would do well to reflect on the importance of festival and play in connection with ecclesiology and worship and how the historical Feast of Fools, properly understood in its historical and ecclesiological contexts in the past, might be recontextualized in certain subcultural contexts for the present.

The publisher's website describes the book as follows:

For centuries, the Feast of Fools has been condemned and occasionally celebrated as a disorderly, even transgressive Christian festival, in which reveling clergy elected a burlesque Lord of Misrule, presided over the divine office wearing animal masks or women’s clothes, sang obscene songs, swung censers that gave off foul-smelling smoke, played dice at the altar, and otherwise parodied the liturgy of the church. Afterward, they would take to the streets, howling, issuing mock indulgences, hurling manure at bystanders, and staging scurrilous plays. The problem with this popular account—intriguing as it may be— is that it is wrong.

In Sacred Folly Max Harris rewrites the history of the Feast of Fools, showing that it developed in the late twelfth and early thirteenth centuries as an elaborate and orderly liturgy for the day of the Circumcision (1 January)—serving as a dignified alternative to rowdy secular New Year festivities. The intent of the feast was not mockery but thanksgiving for the incarnation of Christ. Prescribed role reversals, in which the lower clergy presided over divine office, recalled Mary’s joyous affirmation that God “has put down the mighty from their seat and exalted the humble.” The “fools” represented those chosen by God for their lowly status.

The feast, never widespread, was largely confined to cathedrals and collegiate churches in northern France. In the fifteenth century, high-ranking clergy who relied on rumor rather than firsthand knowledge attacked and eventually suppressed the feast. Eighteenth- and nineteenth-century historians repeatedly misread records of the feast; their erroneous accounts formed a shaky foundation for subsequent understanding of the medieval ritual. By returning to the primary documents, Harris reconstructs a Feast of Fools that is all the more remarkable for being sanctified rather than sacrilegious.

Reviews

"Sacred Folly is a major achievement; it is a book that we have needed, and Max Harris is preeminently the person to have written it. It reads gracefully, and the author is an attractive presence throughout."—David Bevington, Phyllis Fay Horton Distinguished Service Professor in the Humanities, University of Chicago

"In this bracingly revisionist book, Max Harris overturns long-held assumptions about the nature and functions of the Feast of Fools. Denounced by fifteenth-century French theologians as a wanton and ungodly rite, the Feast of Fools was in reality, as Harris shows, a reverential, not a rowdy, holiday. With incisive analysis and meticulous scholarship, Sacred Folly sets the record straight. In doing so, it unearths the fascinating history of one of the most misunderstood liturgical festivities."—Claire Sponsler, University of Iowa

"Max Harris has written an important and necessary book, offering for the first time an accurate history of a subject that has been persistently and consistently misrepresented in scholarship. No other book has even remotely approached the thorough revision of the history of the Feast of Fools successfully undertaken here. Harris takes on the daunting tasks of sorting accurate from biased interpretation, tracing the passing down of error from scholar to scholar, and identifying the deliberate introduction and transmission of misinformation. Harris not only demolishes an inaccurate history but also constructs a new and durable one to replace it."—Pamela Sheingorn, Bernard M. Baruch College and Graduate Center, CUNY

"The modern history of medieval ritual has long been a history of misinformation and misunderstanding. This engaging book is a crucial intervention that should recalibrate the methods for studying early liturgy, drama, and popular culture; it also suggests the need for a reevaluation of larger historical narratives. By gathering, disentangling, and contextualizing primary and secondary sources produced over two millennia, Max Harris proves that the Feast of Fools was a legitimate liturgical celebration shaped by specific historical developments in the twelfth century and in certain areas of northern France. In so doing, he not only reconstructs the circumstances in which clergy conceptualized, crafted, performed, and defended a particular festive liturgy; he also exposes the ways that changing notions of propriety distorted secondhand accounts of it, leading to its suppression in the fifteenth century and the metastasizing of these erroneous reports down to the present day. This is an exemplary work of scholarship: careful but wide-ranging, lucid, and humane."—Carol Symes, University of Illinois at Urbana-Champaign

About the Author

Max Harris is Executive Director Emeritus of the Wisconsin Humanities Council, University of Wisconsin–Madison. He has also taught at Yale University and the University of Virginia. He is the author of four previous books, including Carnival and Other Christian Festivals: Folk Theology and Folk Performance and Aztecs, Moors, and Christians: Festivals of Reconquest in Mexico and Spain.

Patheos: An Evangelical Graduates from the Mormon Institute Program

There was a recent post at Patheos that is worth reading titled "An Evangelical Graduates from the Mormon Institute Program." Here's the introduction:

After four years of attendance and participation, David recently graduated from an LDS Institute of Religion. The odd thing is: David's not Mormon, never has been, and may never be. He is, in fact, a committed Evangelical, and a PhD student in Molecular Biology. Ben Spackman, one of his Institute teachers, asked him about his inter-religious experience.

(Note: Within the Mormon context, "Institute" refers to church-sponsored religious instruction for students attending colleges, universities, and other postsecondary institutions. For more details, see this entry in the Encyclopedia of Mormonism.)

The piece can be read here.

An Interview with the Authors of "Paranormal America"

Paranormal America: Ghost Encounters, UFO Sightings, Bigfoot Hunts, and Other Curiosities in Religion and Culture, written by Christopher D. Bader, F. Carson Mencken, and Joseph D. Baker (New York: New York University Press, 2010).

A visit to most bookstores, particularly large chain bookstores, will reveal a large collection of books that explore various facets of the paranormal. These phenomena and experiences are found throughout popular culture, and are frequently depicted in popular television programs and films. Recently, three scholars conducted sociological research that looked at those involved in the paranormal as a part of American religious culture.

In the interview that follows Christopher Bader, F. Carson Mencken, and Joseph O. Baker discuss their research findings as compiled in their book Paranormal America. Bader and Mencken are Associate Professors of Sociology at Baylor University, and Baker is Assistant Professor of Sociology at East Tennessee State University.

John W. Morehead: Thank you for your fine book, and for your willingness to discuss the results of your research. As you know, the paranormal has a marginalizing effect among those who give it any kind of credibility, even as a research topic. How did you come to develop an interest in the sociology of the paranormal, and why were you willing to engage the subject matter perhaps at the risk of your academic credibility?

Christopher Bader: I have long been interested in the paranormal as a sociological phenomenon as I grew up in the Pacific Northwest and was always fascinated with Bigfoot.

It is risky for scientists of many fields to take the paranormal seriously. However, we cannot claim to be especially brave. As sociologists we are interested in the behaviors of people, rather than the reality (or lack thereof) of a given phenomenon. So long as people believe in something and act upon that belief we are interested as sociologists. In other words, we are not really studying Bigfoot, ghosts and UFOs, rather we are studying people who believe in such things. We do not come down on either side of the fence with regard to the reality of paranormal phenomena, since doing so is irrelevant to our work. Certainly we have received our share of giggles and jokes as the result of our research, but the nature of our perspective protects our credibility.

John W. Morehead: Is it possible that academics might make more room in the near future for the possibility of studying the paranormal from the perspectives of sociology of religion and religious studies as a legitimate subject matter?

Christopher Bader: The answer depends upon what you mean by “legitimate subject matter.” The academic community has been slow to consider the paranormal seriously. As you noted in your previous question, academics are very fearful of their reputations and the paranormal is a ridiculed subject. I do not think you can expect to see academics seriously considering the potential reality of paranormal experiences in the near future.

However, I do believe that you will see increased interested in the paranormal as a cultural phenomenon, since belief in paranormal subjects is clearly growing in the United States. Just as academics, particularly social scientists, seriously study the effects of religion on other beliefs and behaviors, I believe you will see the paranormal receive increasing attention in the same manner—particularly within the sociology of religion.

John W. Morehead: How do you define the paranormal, and how are the various phenomena which comprise it differentiated from those in mainstream religions?

Joseph D. Baker: Defining the paranormal was one of the most difficult tasks in conducting this research. In some ways most of us already “know” what is considered paranormal because of implicit definitions employed in popular culture; however, on many issues the line is unclear. Ultimately we settled upon using a definition that draws on both science and religion as social institutions. If a particular belief (or by implication experience) is promoted by an organized, established religious tradition, then we considered it religious rather than paranormal. If the issue in question in not accepted by established religious traditions, then we utilized the stance of institutional science as a second cultural signifier. In our study, issues that are not accepted by either established religious traditions or institutional science were considered paranormal. It is important to note that these distinctions are cultural rather than intrinsic to the issues in question. For instance, what is the difference between a religious, angelic experience and certain types of alien encounter experiences? Most importantly, the attributed source of the experience and whether it is legitimated by the agents of an established religious tradition. Since these definitions are culturally constituted rather than inherent to the topics, what is considered “paranormal” may change over time or between cultural contexts. We addressed this briefly by looking at beliefs and experiences that are considered “religious,” but border on the cultural boundaries of the paranormal. Guardian angel experiences and belief in supernatural evil are examples.

John W. Morehead: What percentage of Americans believe in some form of the paranormal, and how do people come to accept these beliefs? More specifically, you mention Travis Hirschi's ideas about deviance in relation to the conventional order. Can you also touch on his ideas about bonding to conventional society, and how those interested in the paranormal are more willing to engage in unconventional beliefs?

F. Carson Mencken: Two thirds of Americans have at least one paranormal belief. We argue in our book that two factors drive paranormal belief and research: enlightenment and discovery. In terms of sociological theories, we use Hirschi's social control approach in conjunction with Stark and Bainbridge’s work on religious compensators to explain how discovery and enlightenment would lead the disconnected to unconventional beliefs. Those who have strong bonds to society (people in power, high status careers, structural positions of authority and responsibility) are highly conventional in their lifestyles. It is an expected (i.e. normative) pattern. One aspect of living a conventional lifestyle to is believe and practice conventional beliefs/rituals (i.e. Christianity, Judaism in the United States). When someone who is expected to live a conventional lifestyle strays from expected (i.e. normative) behavior patterns, they risk sanctions (as Nancy Reagan did with her use of astrology in the White House). Those who are less connected to society, which may represent the poor, uneducated on one end, and the hyper-educated, non-conformist types on the other end, do not risk the same sanctions by pursuing alternative belief systems.

But this in and of itself is not enough to spur people to the paranormal. There has to be a reason why people will seek alternative belief systems. One theory which applies to those of lower socioeconomic status is religious compensators. Since conventional religiosity is for and run by highly conventional people and provides many empirical rewards for this group, those from lower socioeconomic status groups will not gain many spiritual or conventional rewards from participating in conventional religion. Alternative beliefs systems can be empowering. The discovery of something spiritually unique (an unknown secret to the universe) that the rest of society does not have gives those from excluded groups a sense of purpose, a status as someone important.

Moreover, all humans are seeking enlightenment and discovery. New information helps us to reduce risk in our lives, and to make better informed decisions. Many paranormal practices (psychics, mediums, communication with the dead, astrology, etc.) are about giving people an insight into their future. Those groups not bound to conventional religious systems are freer to explore these alternative systems in order to gain information that may help them improve their lives.

Those who are hyper-educated, or cultural elites, may condemn conventional norms of behavior as too bourgeosie. Most cultural elites are early adapters. They tend to be the first to accept new ideas (e.g. evolution), new social norms (e.g. racial integration, inter-racial marriage, same sex couples), etc. The cultural elites are also the practitioners of new religious movements (NRMs). Their wide range of knowledge and experiences make them less threatened by unconventional ideas and practices. Moreover, their curious nature makes them drawn to discovery and enlightenment. This group is more likely to explore alternative ideas of reality (existence of UFOs, the possibility that another intelligent life form has mastered long-distance space travel, ESP, telekinesis, etc.). Their journey of discovery and enlightenment is not so much motivated by personal salvation (i.e., What does the future hold for me? ), as much as by the attempt to improve the human condition.

As with those from lower socioeconomic groups, the cultural elites are not as wed to conventional society. The risks involved with their exploration of alternative belief systems are not great, compared to someone who highly integrated into conventional society (such as a college president).

John W. Morehead: Your research indicates that certain religious groups, such as Protestant evangelicals, are resistant to the paranormal. I must be an anomaly in this in that I come from a conservative Protestant background but still have an interest in the paranormal both as an academic subject matter and in the possibilities for the phenomena. Why is this religious group resistant to the paranormal?

Joseph D. Baker: The connection between organized religion and the paranormal is complicated and multi-faceted. Certain types of religious groups—those that are more exclusive in their outlook (i.e. as possessing the “one true” path to Truth)—tend to oppose paranormal beliefs. Accordingly, adherents of traditions such as evangelical Protestants hold relatively few of these beliefs. In some instances, members of such groups may even believe in the reality of paranormal topics, but attribute their existence to the work of Satan. Meanwhile, those who are decidedly irreligious are not likely to hold paranormal beliefs either, because they reject super-empirical views (or at least those beyond institution science) in general. So who then, religiously speaking, is most likely to believe in paranormal topics and be involved in paranormal subcultures? Those who are members of moderately “strict” religious groups and who express moderate levels of religious belief and practice. In other words, a member of a liberal Protestant congregation who attends religious services once a month is more likely to be interested in the paranormal than either a conservative Protestant who attends multiple services a week or an atheist who is not affiliated with a religious tradition and never attends services. The short answer to these complicated issues is that moderate religious involvement in a mainline religious tradition indicates a potential openness to the ideas of the paranormal, whereas intense religious involvement with a stricter religious tradition closes one off to the paranormal because these individuals have put all their “spiritual eggs in one basket.” The connections between religiosity and the paranormal could best be though of as “curvilinear.”

John W. Morehead: Were there any stereotypes about the paranormal that you had overturned as a result of your research?

Christopher Bader: We believe that our book conclusively overturns several stereotypes about the paranormal. One stereotype about paranormal believers and experiencers is that they are of below average education, suggesting that the paranormal is the province of people who are not sufficiently educated to “know better.” In fact, we find that education has little effect on most paranormal beliefs. In other words, people of higher levels of education are no more or less likely to believe in UFOs, Bigfoot, Atlantis and many other phenomenon as are those who never graduated high school. There are some exceptions. For example, people who never graduated high school are somewhat more likely to believe in ghosts and astrology, but in general the stereotype does not hold. There is also no evidence that income has a strong effect on most paranormal beliefs; paranormal beliefs are not limited to the suffering or downtrodden.

John W. Morehead: Is it appropriate to think of the paranormal as a fringe phenomenon at present, and what do the future prospects look like for its popularity?

F. Carson Mencken: With two-thirds of the American population holding at least one paranormal belief, the paranormal is not fringe. In fact, in many ways it is quite normal. However, the paranormal is not an organized social movement. It poses no threat to conventional religious beliefs. There church of the paranormal is not going to supplant Christianity. In order for the paranormal to become a fringe movement, it must become better organized into a movement, with unified beliefs, rituals, etc. Currently, it has none of these. Here is what we can confidently say about the future of the paranormal in the United States. First, there are significant demographic trends among believers and practitioners of the paranormal. We document these trends throughout every chapter of our book. Second, the population of the United States is dynamic. Over the next thirty years we will see major shifts in the racial/ethnic and age compositions of the nation. The groups that are going to grow over the next 30 years are the groups that are currently the most likely to believe and practice the paranormal. Based on these two conclusions, we expect the percentage of the population who believes in the paranormal to grow. However, what is left to be determined is how the shift in the racial/ethnic and age compositions will affect the nature of social bonding. It may be that as these paranormal believing groups become larger in numbers they may also become more conventional in their social bonds, and hence their beliefs/practices. Only time will tell.

John W. Morehead: Gentlemen, thank you for your thoughts on this subject matter, and for your research that I hope you and others will build upon.

An Astrotheology of Extraterrestrial Life

A recent article in the Guardian.co.uk had the title "Earth must prepare for close encounter with aliens, say scientists". The article goes on not to detail elements from the cultural fringe, but to describe a publication on the subject from the Philosophical Transactions of the Royal Society. This interesting publication addresses the subject of extraterrestrial life from a variety of perspectives, including religion. In considering the implications of extraterrestrial life for theology, the paper includes a contribution by Ted Peters with the following abstract:

This paper asks about the future of religion: (i) Will confirmation of extra-terrestrial intelligence (ETI) cause terrestrial religion to collapse? ‘No’ is the answer based upon a summary of the ‘Peters ETI Religious Crisis Survey’. Then the paper examines four specific challenges to traditional doctrinal belief likely to be raised at the detection of ETI: (ii) What is the scope of God’s creation? (iii) What can we expect regarding the moral character of ETI? (iv) Is one earthly incarnation in Jesus Christ enough for the entire cosmos, or should we expect multiple incarnations on multiple planets? (v) Will contact with more advanced ETI diminish human dignity? More than probable contact with extra-terrestrial intelligence will expand the Bible’s vision so that all of creation—including the 13.7 billion year history of the universe replete with all of God’s creatures—will be seen as the gift of a loving and gracious God.

There are several interesting facets to this paper, including Peters's survey of representatives from various religious traditions who state that they would not be upset by the discovery of extraterrestrial life, but they believe their tradition would be threatened. Beyond this, Peters's paper brings together several strands of thought to formulate an "astrotheology" that takes us beyond the reactions against this found many times in evangelicalism, at least in the countercult in response to the UFO phenomenon.

Peters's paper can be read here, and an MP3 of his presentation can be downloaded here.

Peter Berger on Interreligious Dialogue

From the Berkley Center for Religion, Peace & World Affairs website:

Dialogue Between Religious Traditions in an Age of Relativity

February 16, 2011 | 04:00PM

Berkley Center third floor conference room, 3307 M Street, NW

»rsvp required

Globalization has dramatically increased communication across religious traditions, raising complex questions about the relative validity of their very different truth claims. Peter Berger of Boston University will address new patterns of dialogue among religious traditions and their wider cultural and political implications in today's world. A reception will follow.

Peter Berger is one of the foremost scholars in the field of sociology of religion. He is Professor Emeritus of Religion, Sociology and Theology and served previously as the founding director of the Institute on Culture, Religion and World Affairs at Boston University. He has also taught at University of North Carolina, Hartford Theological Seminary, Rutgers, and the New School for Social Research. His work has focused on sociological theory, sociology of religion, and issues at the intersection of theology and social science. His recent works include Questions of Faith: A Skeptical Reaffirmation of Christianity (2004), Religious America, Secular Europe (with Grace Davie and Effie Fokas, 2008), and In Praise of Doubt: How to Have Convictions without Becoming a Fanatic (with Anton Zijderveld, 2009). Berger earned his BA from Wagner College and his MA and PhD from the New School for Social Research.

From Political to Religious Finger Pointing in Tucson

The nonstop news cycle continues to grind on with its coverage of the Tucson shooting tragedy. Unfortunately, it didn't take long for various individuals to begin pointing fingers of blame and assuming an understanding of influences if not causation.

While the rhetoric continues in terms of blaming political ideologies, a new wrinkle was added today as reported by The New York Daily News. They have obtained photographs from the accused shooter's backyard, including what the media is describing as an "occult shrine or altar". It is visible in the photograph accompanying this post where an artificial skull (possibly a Halloween decoration), some decayed fruit, and candles are visible alongside a bag of potting soil. What can we determine from this? Not much. The potting soil indicates an interest in gardening, and the candles an interest in a light source (with a measure of ambiance), while the artificial skull may reflect an interest in decorating from the recent Halloween holiday. We surely cannot ascribe this to our stereotypes of "evil occultists" usually formed by horror films and television, and my hope is that few in the media will pick up on this in continuing media coverage of the crime. But with the prevalence of alleged "occult experts" out there, it may have a little more life left in it. Here's to also hoping that some might gain a more academically informed awareness of Western esotericism.

Update: For good Pagan perspectives on this see Star Foster's "Tragedy in AZ: Candles and Oranges Do Not an Occultist Make", and Peg Aloi's "Why must the occult be seen as evil?".

Stephen H. Webb: Heavenly Flesh and the Metaphysics of Matter

For a few months now I have been working to solicit and collect essays for a special issue of Sacred Tribes Journal (hopefully for publication in the summer of 2011) that will focus on neglected issues of dialogue between Latter-day Saints and traditional Christians. This has been a slow process as those I have contacted are very busy, but a few expressions of interest, and even a submission, have trickled in. One individual who has expressed an interest is Stephen H. Webb.Webb did his PhD at the University of Chicago, and he teaches in religion and philosophy at Wabash College. If the Wikipedia entry on him is accurate, he has shifted along various Protestant backgrounds before finding a home in Roman Catholicism a few years ago.

Webb has written on various topics, including Mormonism, where he came across Robert Millet and Gerald McDermott's dialogue book Claiming Christ, found the interaction and subject matter intriguing, and wrote a piece for Reviews in Religion and Theology. This review brought him to the attention of Mormon bloggers:

http://www.mormontimes.com/article/12440/Popular-theologian-explores-Mormon-Evangelical-debate?s_cid=search_queue&utm_source=search_queue

http://summatheologica.wordpress.com/2008/06/14/stephen-h-webb-on-claiming-christ-a-mormon-evangelical-debate/

In my interactions with Webb he has let me know that he has written a book that has been accepted for publication by Oxford University Press. It is Jesus Christ, Eternal God: Heavenly Flesh and the Metaphysics of Matter, where he argues that traditional Christians can learn from Mormonism regarding the notion of divine embodiment. Indeed, he goes so far as to argue for a traditional Christian notion of God's materiality, and that orthodox Christian theology needs to reflect further on this topic. Here is the official description of the book:

If modern physics teaches us that matter is more mysterious than people used to think, could the spiritual be more material than theologians ever imagined? This book conceptualizes matter and spirit not as opposites or even contraries but as the very stuff of the eternal Jesus Christ. The result is a Christian materialism based on a new metaphysical interpretation of the incarnation. Webb provides an audacious revision of some of the deepest layers of Christian common sense with the goal of constructing a more metaphysically sound orthodoxy. Taking matter as a perfection (or predicate) of the divine requires a rethinking of the immateriality of God, the doctrine of creation out of nothing, the Chalcedonian formula of the person of Christ, and the analogical nature of religious language. It also requires a careful reconsideration of Augustine’s appropriation of the Neo-Platonic understanding of divine incorporeality as well as Origen’s rejection of anthropomorphism. Webb locates his position in contrast to evolutionary theories of emergent materialism and the popular idea that the world is God’s body. He draws on a little known theological position known as the “heavenly flesh” Christology, investigates the many misunderstandings of its origins and its relation to the Monophysite movement, and supplements it with retrievals of Duns Scotus, Caspar Scwenckfeld and Eastern Orthodox reflections on the transfiguration. Also included are discussions of classical figures like Barth and Aquinas as well as more recent theological proposals from Bruce McCormack, David Hart, and Colin Gunton. Perhaps most provocatively, the book argues that Mormonism provides the most challenging, urgent, and potentially rewarding source for metaphysical renewal today.

Webb is going to try to submit an essay that draws upon the thesis of his book, and may interact with John Bracht's book Man of Holiness (Sacred Tribes Press, 2010) discussed here previously. Frank Beckwith at Baylor University has agreed to write something for the journal as well, either interacting with Webb's essay or reviewing his book.

I hope to bring additional contributors into the mix on this special issue of the journal, and I hope that traditional Christians and Latter-day Saints will find the subject matter worthwhile for reflection and ongoing dialogue.

By Common Consent Review of New Davies Book on Mormonism

The latest academic exploration of Mormonism by Douglas Davies is now available in the form of Joseph Smith, Jesus, and Satanic Opposition: Atonement, Evil and the Mormon Vision. (Ashgate, 2010). I am awaiting my review copy for Sacred Tribes Journal, but in the meantime there is an interesting review by a Latter-day Saint at the By Common Consent blog. I would draw attention to the reviewer's discussion in Davies in regards to LDS binitarianism (in contrast with evangelical foci on polytheism or henotheism), the significance of apostasy to LDS theology and ecclesiology (a factor in dialogue that serves as a reminder that while evangelical reluctance to call Mormons Christian bothers them, the significance of evangelical apostasy from their perspective is equally troubling to us), and an emphasis on folk theology (often ignored or neglected in evangelical approaches).