Sacred Tribes Journal, Volume 4, Number 1 (Spring 2009)

The latest edition of Sacred Tribes Journal is available, Volume 4, Number 1 (Spring 2009).

Table of Contents

Editor's Introduction

Featured Articles

Sacred Tribes Journal and the Study of New Religions - Michael T. Cooper
Burning Man Festival in Alternative Interpretative Analysis - John W. Morehead
Answering the Evolutionary Understanding of Humans and Nature in Neo-Spiritual Milieus - Ole Skjerbaek Madsen

Book and Movie Reviews

The Missing Years of Jesus: The Greatest Story Never Told
Reviewed by Michael T. Cooper

Recent Entries to Sacred Tribes Journal's Encyclopedia of New Religious Movements

Iglesia ni Cristo - Anne C. Harper

Call for Future Articles

WIIS Featured in Salt Lake Tribune

The Salt Lake Tribune's "Faith" section ran the following story about WIIS today:

http://www.sltrib.com/News/ci_12562856

Evangelicals urge gentler approach to Mormons
'Transitions' » Pair extends a bridge to those leaving the faith.

By Peggy Fletcher Stack
The Salt Lake Tribune
Updated: 06/12/2009 07:11:53 PM MDT

Saving Mormon souls from the perceived falsehoods of their faith typically has included dubbing the church a "cult" and providing a point-by-point comparison with traditional Christianity, while caricaturing Latter-day Saint believers and practices.

Such tactics may fill the pews and energize the Evangelicals, but to John Morehead and Ken Mulholland, they are not the best tools for ministering to Mormons.
"We need to provide something constructive and Christ-centered that takes into account a true understanding of the journey they've have been on," Morehead says.

To that end, Morehead and Mulholland have produced a 14-minute trailer for a full-length multimedia effort called "Transitions: The Mormon Migration from Religion to Relationship."

It mirrors the personal approach seen in "Mormon Messages," made by The Church of Jesus Christ of Latter-day Saints and circulated on YouTube, featuring individual converts, telling the story of their faith and how they came to join the church.

In a similar way, Morehead and Mulholland took to Salt Lake City streets, interviewing people who had left the LDS Church and who stayed, asking each how they viewed those who didn't share their beliefs.

"I loved growing up LDS. ... The tipping point for me was desperation," says Shawn, about his reasons for dropping out of Mormonism. "Nothing gave me solace, peace in my heart."

After a series of personal crises, Christine Nelson says, she didn't know where to go. "I saw no hope, I didn't know if my life could ever be OK again. Nothing had prepared me for that moment."

Emigration is the best metaphor for the experience of leaving Mormonism as thousands do each year, Pastor Ross Anderson says in the trailer.

"Because a person is coming out of the homeland, they've made a decision to go somewhere else," he says. "But they bring with them all their stories and heritage and identity. An immigrant settling into new land doesn't have to repudiate all that, but they have to learn to live in this new home. That's the experience of Latter-day Saints coming to live among traditionally believing Christians."

The "Transitions" trailer is the first major project of a new think tank, the Western Institute for Intercultural Studies, Mulholland and Morehead created in Utah to "equip individuals, congregations and Christian academics to communicate the Christian faith to adherents of new religious movements with understanding and sensitivity."

As America's religious landscape continues to evolve, theirs is an urgent assignment that goes well beyond Mormonism, they believe.

While 40 years ago, an interfaith encounter might have involved a Methodist living next door to a Catholic, in the 21st century the situation has changed dramatically: Your neighbor might be a Mormon, a Wiccan, a Pagan, a Muslim, a Hindu or a Buddhist.

This exotic mix of religions perplexes most Christians, Morehead says, but it cannot be ignored since family members, loved ones, friends, neighbors and co-workers increasingly are adherents of these movements.

How are followers of Jesus Christ going to respond to this changing society?

"A lot of people in Protestant churches don't know what these movements are or they have the crudest ideas about them," Mulholland says. "They want to share their faith but they don't want to be jerks. Unfortunately, the only model they've seen is combative."

Morehead and Mulholland have been working on providing a model for cordial interactions for more than a decade.

Mulholland was founding president of Salt Lake Theology Seminary, which closed its doors earlier this year after 20 years of operation. Morehead taught at the seminary and is co-editor and contributing author for Encountering New Religious Movements: A Holistic Evangelical Approach. He is also the editor of Beyond the Burning Times: A Pagan and Christian in Dialogue and co-founder and co-editor of the "Sacred Tribes" e-journal.

In the months before the 2002 Winter Olympics in Salt Lake City, Mulholland and others at the seminary worried that out-of-town Evangelicals would descend on Utah, attacking Mormons in a negative way. So they produced "Bridges: Helping Mormons Discover God's Grace," a video about LDS beliefs that included the perspective of Mormons themselves. It offered a kinder, more respectful approach to sharing Christian teachings with Mormons, drawing on years of living among Latter-day Saint neighbors and friends.

"Bridges" included an emphasis on interactions between Evangelicals and Latter-day Saints through the development of "relationships rather than confrontation," Morehead says.

Mulholland estimates that more than 25,000 Christians have now used "Bridges" as a way to share their faith with Mormons.

Now the Western Institute's "Transitions" adds to that approach.

"God has been so gracious in pouring out a new kind of grace into our hearts into really love these people," Mary Golding says in the trailer. "Not just love them so they get converted, but to love them enough to walk with them to get them through the process, to say you are not an accomplishment, a project to us. You are an individual that Jesus loves."

Such Christians are saying, "I'll walk with you across the bridge," Golding says, "and in this transition for as long as it takes."

For more information about the Western Institute for Intercultural Studies, go to http://www.wiics.org/.
pstack@sltrib.com

CESNUR Conference Begins in Salt Lake City

Saturday I will attend the Center for Studies on New Religions (CESNUR) international conference in Salt Lake City with the theme "Mainstreaming and Marginalization of Religious Movements." The conference will be held June 11-13 in Salt Lake City's City Hall building. The program can be accessed here. I will be presenting a paper titled "From 'Cults' to Cultures: Bridges as a Case Study in a New Evangelical Paradigm on New Religions." I am looking forward to taking in some lectures, making my presentation, connecting with colleagues, and forging new academic relationships.

Elizabeth Rosen: Apocalypse and the Postmodern Imagination

Fears and scenarios concerning the ultimate End of things are far more broad and diverse in the late modern West than the Left Behind novels of evangelicalism and popular culture. Elizabeth Rosen discusses this topic in Apocalyptic Transformation: Apocalypse and the Postmodern Imagination (Lexington Books, 2008), one of the most enjoyable books I have read in a while.

Rosen begins her discussion with an introduction into apocalyptic thinking. She notes that just as human beings need origin stories or myths to explain our beginnings, so we also incorporate stories of the End in order to come to grips with the threats of the end in the face of social chaos and the finality of the human story. She also draws the reader's attention to the fact that stories of the End are sense-making myths that serve as "an organizing principle imposed on an overwhelming, seemingly disordered universe." Used in this fashion, apocalyptic stories function much like conspiracy and chaos stories.

In the history of the Western world the Judeo-Christian apocalyptic has been the most influential. In that religio-cultural context one of the key apocalyptic texts has been St. John's Book of Revelation. In that piece of literature the Greek word for apocalypse refers to an "unveiling," literally meaning a revelation provided to the reader as a means of providing a sense of peace and purpose to the seeming chaos and social disruption surrounding them. In contemporary popular usage the term "apocalyptic" has moved beyond this specific meaning to serve as a general phrase referring to the End. Although the Judeo-Christian apocalyptic continues to be popular in various circles, and to exert influence outside of its specific religious context, other visions of apocalypse are found throughout popular culture. Here the context of late modernity or postmodernity puts an interesting twist on apocalyptic myth as it seeks to, as Rosen states, "reject the myth's absolutism or [to] challenge the received systems of morality that underlie it."

Having laid her foundation through the Introduction Rosen then explores differing ways in which apocalyptic myths have been explored in popular culture. Given my personal and academic research interests I appreciated the diversity of cultural sources that she drew upon in consideration of apocalypse, including graphic novels, books, and film. Several case studies in Rosen's exploration were of great interest to me. These include a look at Alan Moore's graphic novel Swamp Thing, which Rosen describes as "a veritable collection of apocalyptic stories," a differing apocalyptic twist in Moore's Watchman graphic novel, Terry Gilliam's films Brazil and 12 Monkeys, and the Wachowski Brothers' Matrix trilogy of films.

Each of Rosen's chapters include a number of interesting ideas for reflection, and while I found several things worth pondering in each chapter referenced in the preceding paragraph, perhaps the most interesting for me was her discussion of Terry Gilliam's apocalyptic. Previously I was unaware that this talented film director and former member of the Monty Python comedy team was raised in a religious family, and that the biblical stories have a continuing influence on him. Although he views the Bible's imagery, symbolism, myths and moral framework very differently now than he did as a child, Gilliam still draws upon aspects of a biblical world view that is now deconstructed and reimagined. In one particularly striking section of her discussion of Gilliam's apocalyptic, Rosen writes:

And just as the deities in these postmodern recastings of the apocalyptic myth are sometimes doubting and unsure, Gilliam, too, has identified his films as part of his own search for meaning.

If you look at everything I've done ... they're all trying to discover the truth....Perhaps they're really trying to find out what the question is. I used to think I had the questions and it was just the answers I was searching for. But the older I get, the more lost I feel, which stimulates more questioning.

As I read through Rosen's book it seemed to me that many evangelicals are likely not even aware of the popularity of apocalypse in the postmodern imagination, and in the variety of ways in which the Judeo-Christian apocalyptic is being deconstructed and reconstructed, and new apocalyptic visions are being created in popular culture. Perhaps rather than merely consuming a fictional form of evangelical Dispensational apocalyptic we might broaden our awareness of other visions for the End (whether conceived in linear or cyclical fashion), in order to consider how differing visions of the New Jerusalem speak to the late modern imagination.

Joseph Laycock - Modern Vampires: Your Neighbors and Spouses

As regular readers of this blog are aware, one of the continued areas of interest and research for me is the intersection between popular culture, spirituality, and theology. A recent interview at religion dispatches with Joseph Laycock, a doctoral candidate at Boston University, touches on these areas and dovetails with some of my own interests as Laycock touched on his research into the issues surrounding modern vampirism.

Several aspects of Laycock's research are worth noting. First, he approaches this topic not as a new religious movement, but instead from the broader way in which people in late modernity are constructing their senses of identity. From this perspective Laycock sees contemporary vampires as undergoing a process of self-discovery.

Laycock also attempts to set the record straight in terms of misconceptions about the vampire community, usually construed as "a subversive religious group and that anyone who identifies as a vampire is a dangerous social pariah." Rather than these stereotype Laycock's research confirms that he sees "self-identified vampires more or less as ordinary people."

Interestingly, toward the conclusion of the interview Laycock is asked which book he wished he had written. He refers to Christopher Partridge's excellent book The Re-Enchantment of the West, Volumes I & II, and his development of the idea of "re-enchantment" theory in the West in late modernity as a significant concept in the study of new religions and the Western quest for spirituality. Laycock's research into modern vampires fits will with the idea of people seeking re-enchantment, as well as seeking inspiration for identity and spirituality through aspects of popular culture such as literature, film, and television, resulting in the creation of what Partridge labels "popular occulture."

Ongoing Writing Projects

One of my ongoing priorities over the next few months is meeting my deadlines for writing projects. For those who find value in my perspectives on issues relevant to this blog, my writing projects are as follows:

I recently finished my chapter, "Cybersociality: Connecting Digital Fun to the Play of God," as part of the collection of essays for the forthcoming Halos and Avatars: Playing (Video) Games with God! (Westminster John Knox).

I also recently completed an article for Sacred Tribes Journal titled "Burning Man Festival in Alternative Interpretive Analysis." By September 1 I need to submit my chapter on Burning Man and what it may say to the church in late modernity for part of a collection of essays from the October 2009 Conference on Post-Christendom Spiritualities at Trinity International University. These proceedings are going to be published by the printing arm of Morling College in Sydney, Australia.

Currently I am working on my paper titled "From 'Cults' to Cultures: Bridges as a Case Study in a New Evangelical Paradigm on New Religions" for the Center for the Study of New Religions international conference which meets in Salt Lake City in June.

Then I will turn my attention to two essays for the Christian Handbook of Religion to be published by Baker Academic Books in 2011. My contribution will be in the form of essays on Christianity and Neo-Paganism.

I have also been asked to submit a chapter on the "hyper-real" spirituality of Matrixism for the Handbook of Hyper-Real Religions as part of the Brill Handbooks on Contemporary Religions.

In addition to these professional articles I hope to submit a piece on slasher films as contemporary depictions of the ancient chaos monster myth that will appear (if accepted) in the Butcher Knives project on the horror slasher film through Dark Scribe Press.

All in all, I've got enough writing assignments to keep my busy. Now if only I had more time to pursue them, and others.

Pew Forum and Religious Shopping

The Pew Forum on Religion & Public Life just released their new report on religious affiliation, disaffiliation, and religious reaffiliation, or the process of "religious switching". The report is titled "Faith in Flux: Changes in Religious Affiliation in the U.S.," and is a follow up and expansion to the the U.S. Religious Landscape Survey, also from Pew, which was released in 2008. The survey looks primarily at the religious switching of Protestants and Catholics and excludes respondents from certain traditions, including "other Christian," "other world religions," and "other faiths."

Overall the survey finds that "Americans change religious affiliation early and often." Some of the highlights related to this process include the following:

* Most switching occurs at an early age, usually by the age of 24. In addition, the level of religious devotion in childhood also impacts religious switching later in adult life.

* The “unaffiliated” category is an interesting one which deserves further and more nuanced analysis. It has seen a net gain in growth as one-quarter of those who change religious affiliation end up in this category. Those in this category cite disenchantment with traditional organized religion and their members as a primary reason for disaffiliation. Even so, they retain certain beliefs imparted by those institutions and may be understood as "believers but not belongers" as they have been referred to in other academic studies. The Pew Report indicates that 16 percent of the overall population falls under the unaffiliated category.

The survey also mentions great diversity in the unaffiliated group. "Not all those who are unaffiliated lack spiritual beliefs or religious behaviors..." This diversity and the presence of beliefs within the unaffiliated category may be paralleled in other surveys in the category of "None" stated as the preference for religious affiliation.

In terms of the propensity toward religious change in America the survey states that "previous estimates actually may have understated the amount of religious change taking place in the U.S.". It also reports that both former Protestants and Catholics report leaving "their former religion because they stopped believing in its teachings." These two areas will need to be examined carefully by scholars who interpret the survey results as they need to be harmonized with the results of previous sociological studies on religious affiliation and reaffiliation. For example, scholars such as Rodney Stark and Roger Finke have stated that:

"Even in the extremely diverse, unregulated, and very competitive American religious economy, most people remain within the religious organization into which they were born, and most of those who do shift from one organization to another remain within the religious traditions into which they were born - even including conversions across the Christian-Jewish divide, fewer than 1 percent of Americans convert." (emphasis mine; Rodney Stark and Roger Finke, Acts of Faith: Explaining the Human Side of Religion [University of California Press, 2000], 115.)

Stark and Finke also note that converts tend to explain their conversion due to the attraction of "particular new doctrines", however "conversion is seldom about seeking or embracing an ideology." Social scientific studies indicate that converts have a tendency to reinterpret their experience post-conversion in terms of doctrinal reasons, and while beliefs certain play a part in religious affiliation, social networks may play a greater role.

The Pew Forum Survey reveals the continuously changing nature of religious dynamics in the United States, and the significance of the issues related to identifying and interpreting religious affiliation, disaffiliation, and reaffiliation.

Christian Research Journal - Burning Obsession: Examining Postmodern Spirituality at Burning Man

At least a year ago I was interviewed by Steve Rabey, a freelance writer who was researching Burning Man Festival for an article in Christian Research Journal. After a while I was wondering if the piece would ever be published, and since that time I have written critically of two articles in the Journal, including an article on evangelical-Mormon dialogue, and most recently an article on cyberspace. These critical posts of mine made me wonder whether the editor of the Journal would be comfortable incorporating my research and conclusions on Burning Man in their publication.

Yesterday during my time at Barnes & Noble I received a pleasant surprise at the magazine rack with Christian Research Journal, Vol. 32, No. 01 (2009) with the article "Burning Obsession: Examining Postmodern Spirituality at Burning Man" found on pages 20-29. The article provides a good and balanced description of Burning Man, and it references my M.A. thesis on the alternative cultural event. The article also includes a few quotations from me given during my interview with Rabey. Overall I am pleased with how this article was done in a conservative evangelical journal devoted in part to apologetic interaction with aspects of contemporary culture.

For those interested in reading my thesis, "Burning Man Festival as Life-Enhancing, Post-Christendom 'Middle Way'", it has now been published through Lambert Academic Publishing as a pricey academic title available through Amazon at this link. Readers might also benefit from an interview I gave with Ian Mobsby on this topic.

Rethinking the Sacred and Profane

Yet another article from religion dispatches was of interest, this one touching on the concepts of and boundaries between the sacred and profane. In "Sacred & Profane: From Bono to to the Jedi Police - Who Needs God?", Gary Laderman looks at a recent opinion piece written by Bono, and recent affiliations with the spirituality of Jediism, as he rethinks not only the concepts of sacred and profane, but also the new ways in which the spiritual quest is being understood in the church and outside of it.

Laderman's article begins with consideration of Bono's recent opinion piece wherein he praises the charitable works of those who are not Christians, a work which Bono describes as "soul music." The article continues with a description of how this is defined by Bono as a "way to capture, metaphorically, a sacred stance and engagement in the world emanating not from the usual, institutional sites, but from prison cells and investment firms."

The second part of the article addresses a phenomenon of great interest to me, that of hyper-real spiritualities, those new expressions of the spiritual quest that draw from the well of popular culture, particularly from the fantastic in literature, film, and television in the genres of science fiction, fantasy, and horror. Laderman describes a BBC news story that describes the hyper-real spirituality of Jediism shaped by the Star Wars films:

"In the largest police force in Scotland, eight police officers recently listed their religion as 'Jedi' on the voluntary diversity forms they were required to fill out. In the words of one reviewer: 'Far from living a long time ago in a galaxy far, far away, some members of the noble Jedi order have now chosen Glasgow and its surrounding streets as their home.'

"The BBC reports the rather astronomical-sounding numbers from a recent census of England and Wales indicating that 390,000 identify themselves with the Jedi religion, and nearly 14,000 who claim allegiance to the Jedi Force in Wales. But even more tellingly, we learn that the Office of National Statistics there does not recognize the religion separately, so followers were bunched under the 'atheist' category (which is, after all, fitting since there is no deity in the Star Wars cosmology)."

Two aspects of the story on Jediism are of special interest to me as a theologian and missiologist specializing in popular culture and practical theology. First, popular culture must be recognzed as a significant source and reservoir for the formation of the spiritual quest of increasing numbers of people. Second, our religious survey work and the interpretation thereof needs to be done carefully so that the broad categories of surveys as well as respondent self-definitions are properly understood. A recent ARIS survey indicated an increase in the number of those who claim atheism or affiliation with no religion, but this may not necessarily mean an increase in the number of atheists or agnostics. As the rise of those expressing an interest in Jediism who were put under the category of atheism indicates, surveys may be more accurately interpreted as indicating the decline of traditional and institutional religions which still form the backdrop and assumptions of many surveys, and a shift to non-traditional expressions of spirituality such as Jediism where no appropriate categories currently exist in surveys for proper classification.

In the conclusion of his article Laderman states:

"I can hear my New Testament and Systematic Theologian colleagues reading this with skepticism if not disgust—and indeed I’ve encountered these kinds of reactions in public forums. 'Surely anyone identifying their religion as Jedi is just being silly,' they say. Or 'How do you know this is genuine religion and not just some passing fancy?' I imagine after the death of Christ members of the early Christian community may have faced the same kind of incredulity and disdain.

"My response: Welcome to the twenty-first century, when sacred matters are not limited to the monotheists, or confined by conventional religious traditions. Bono and Warren Buffet, Master Yoda and Obi Wan Kenobi are legitimate guiding religious lights whose words and actions stir the imagination and rally the faithful in ways those of us who study religion are only beginning to understand."

To these concluding thoughts of Laderman I add my hearty agreement. One person's "fringe religion" is another person's sacred pathway, and these new forms of spirituality must be taken just as seriously by theologians as more mainstream, traditional, and familiar forms of religion and spirituality. Welcome to the twenty-first century Western world and its new forms of the sacred.

Eric Reitan: Is God a Delusion?

I don't normally deal with issues related to atheism on this blog because the focus is on varieties of belief and engagement between adherents of these belief and ritual systems, but a recent couple of articles at religion dispatches caught my eye for a few reasons.

An article touches on the "new atheism," that brand of very vocal atheism now found in various expressions in pop culture, particularly through authors like Richard Dawkins. Eric Reitan is the author of Is God a Delusion? A Reply to Religion's Cultured Despisers (Wiley-Blackwell, 208) and in an interview at religion dispatches he makes a few points that demonstrate problems on both sides of belief and disbelief. For example, his research into the misrepresentation of Thomas Aquinas' arguments for God's existence by Richard Dawkins, and the development of his arguments for atheism from these misrepresentations, led him to the writing of his book. Interestingly, Reitan points out that both Christians and atheists frequently allege that the natural result of either atheism or theism is immorality and irrationality. Reitan is careful to point out flaws in both sides of this debate, and he calls for representatives of these belief systems to move beyond this problematic rhetoric.

Reitan also reminds us that arguments for "a fundamentally mysterious reality beyond the empirical world" do not have to be all or nothing, either proving God's existence beyond a reasonable doubt or tossed aside as of no value. Reitan states that "Just because an argument doesn’t take us all the way to God doesn’t mean it’s irrelevant to the case for theism." Christians, especially apologists, need this helpful reminder, along with a dose of epistemic and sociological humility in the process of developing arguments for theism.

Finally, in the interview Reitan mentions the influence of Marilyn McCord Adams through her book Christ and Horrors: The Coherence of Christology (Cambridge University Press, 2006). Adams develops the thesis that evil is central to Christian theology and that "incarnation and crucifixion as God’s solution to the problem." The title and topic are intriguing, and I've added it to my "to be purchased" list.

I applaud the efforts of writers like Reitan who seek to move representatives of belief and unbelief beyond the rhetoric which preaches to the choir so that individual constituencies can cheer for their heroes and takes us to more promising attempts at understanding and engagement.

"Transitions" Project: Phase I Completed

The Transitions Project : The Mormon Migration from Religion to Relationship from WIIS on Vimeo.

Religious migration occurs when someone transitions from one religious group to another. This takes place from time to time and with differing levels of "religio-cultural distance" between the religious (sub)cultures in which the journey takes place. What is not often appreciated is the difficulties that individuals can experience in making this journey.

One of the places in which religious migration takes place is between the subcultures of traditional Christianity and Mormonism. As people journey between these religious groups individuals have a need to draw upon resources that assist them with their journey. For those shifting from traditional Christianity to Mormonism new converts might draw upon Clark L. Kidd and Kathryn H. Kidd's Convert's Guide to Mormon Life (Bookcraft, 1998) or Elaine Cannon's Beyond Baptism: A Guide for New Converts (Bookcraft, 1994). For those making the journey the other direction and out of Mormonism and into traditional Christianity there are a small sampling of resources put together on a local level, but what has been needed is a large scale educational resource that can be marketed on a national level.

The Western Institute for Intercultural Studies is pleased to address this need having just completed the first phase of production for Transitions, a multimedia resource that assists those leaving Mormonism and entering traditional Christianity as they grapple with the emotional, relational, church culture, and doctrinal and worldview issues involved. Phase I was the completion of the promotional trailer which can be viewed above. For further information see the WIIS website at the Transitions page. I invite interested evangelicals and other Christians, particularly those who have made this journey of migration themselves, to get involved in this project through their prayers and financial support.

Mormon Theological Memory and Sacred Story

In a previous post I mentioned my initial research foray into sources for my PhD bibliography. I have been given some good initial suggestions for threads to follow, including those from Steven L. Olsen. One of his recommendations was the article "The Theology of Memory: Mormon Historical Consciousness," FARMS Review of Books 19, no. 2 (2007). The piece is helpful for a broader understanding of Mormonism for evangelicals in that it attempts to answer why the LDS Church spends a great amount of time and energy in the preservation of its historical records. Olsen answers this with reference to two reasons, the one of most interest to my research touching on "the nature of Latter-day Saint theology." In Olsen's view, "the core religious beliefs of Latter-day Saints derive largely from spiritual experiences and are expressed in narrative terms. That is, Latter-day Saint theology is more experiential than propositional." Further, he argues that this experiential aspect of LDS spirituality and theologizing "seems to partake of the very essence of Latter-day Saint identity." This thinking dovetails with my own observations on the subject which form the core of my dissertation proposal, particularly when Olsen states that LDS "truth claims result more from spiritual experiences than from logical inferences, reasoned abstractions, or other formal philosophical or rational processes."

Later in this article Olsen discusses a key historical and narrative event in LDS history, the First Vision of Joseph Smith where he claimed to receive a visitation from God the Father and Jesus Christ. With his thesis of the significance of history and theological memory in mind, Olsen explains that the First Vision "is both chronologically and logically prior to any particular doctrinal significance that is ascribed to the event." In addition, the First Vision functions with "symbolic significance" that defines "the religious identity of the Latter-day Saints." Over time, in Olsen's view "[i]t has become a spiritual archetype, or model for the identity and behavior of a body of believers." It is thus a "foundational sacred story" which serve as the basis for an important function in the lives of Mormons in that it "provides a spiritual paradigm for individual conversion, resistance to temptation, persistence in prayer, study of the scriptures, and similar processes that govern the religious lives of Latter-day Saints."

I am pleased to discover this first of many gems of research in Mormon sacred narrative that I hope will inform and expand my understanding of Mormonism as my research process moves forward.

ARIS Survey: Declines and Gains in America's Spiritual Greenhouse

A new American Religious Identification Survey was released today which includes some interesting statistics on the decline of many religious groups. USA Today introduced the report's findings with the following:

"When it comes to religion, the USA is now land of the freelancers.

"The percentage. of people who call themselves in some way Christian has dropped more than 11% in a generation. The faithful have scattered out of their traditional bases: The Bible Belt is less Baptist. The Rust Belt is less Catholic. And everywhere, more people are exploring spiritual frontiers — or falling off the faith map completely."

The article then proceeds to a discussion of some of the key findings, three of which are of most interest to my research are reproduced below.

1. So many Americans claim no religion at all (15%, up from 8% in 1990), that this category now outranks every other major U.S. religious group except Catholics and Baptists. In a nation that has long been mostly Christian, "the challenge to Christianity … does not come from other religions but from a rejection of all forms of organized religion," the report concludes.

2. Meanwhile, nearly 2.8 million people now identify with dozens of new religious movements, calling themselves Wiccan, pagan or "Spiritualist," which the survey does not define.

3. Wicca, a contemporary form of paganism that includes goddess worship and reverence for nature, has even made its way to Arlington National Cemetery, where the Pentagon now allows Wiccans' five-pointed-star symbol to be used on veterans' gravestones.

As the newspaper's discussion continues it makes some interesting observations about how people speak about their spiritual expression, and at one point the article refers to "Religion as a Hobby and the environment of the USA is seen as "a greenhouse for spiritual sprouts." As thought is developed the article states that "religion has become more like a fashion statement, not a deep personal commitment for many."

The current edition of Religion Link also reported on this survey today. Their excerpt from the ARIS Survey findings include:

The percentage of Americans claiming no religion (called “nones”) continues to rise, going from 8.2 percent in 1990 to 14.2 percent in 2001 and now 15 percent. But the big news may be that New England, sanctuary to the Puritans who helped birth the United States and bequeathed its religious legacy, has now taken over from the Pacific Northwest as the least religiously affiliated section of the country.

Atheists may have lots of best sellers in the bookstores, but the number of true nonbelievers remains relatively small: About 1.6 percent of Americans call themselves atheist or agnostic. On the other hand, the overall number of avowed atheists has grown sharply from 900,000 to 1.6 million since 2001.

The percentage of Americans who are Christian is edging downward, to 76 percent of the population. (The decline from 1990 to the 2001 survey was far steeper, 86.2 percent to 76.7 percent.) But a look behind the numbers shows that most of the decline is due to the ongoing erosion in mainline Protestantism and that evangelical or nondenominational Protestantism is filling the vacuum.

The East Coast Catholicism that was once the lodestar of the church in the United States is continuing to lose demographic heft to the Southwest, to the extent that California now has a higher proportion of Catholics than does New England.

The Jewish community remains relatively stable when identified by ethnicity alone, but the number identifying as religiously Jewish declined somewhat. Meanwhile, the Muslim proportion of the population continues to grow, from .3 percent in 1990 to .6 percent in 2008.

Religion Link also goes on to suggest stories for writers based on related data that include:

Mormons’ stability: The ARIS report shows that the number of Mormons increased enough to maintain their slice of the religious population, at 1.4 percent. See RL’s 2008 edition on the Church of Jesus Christ of Latter-day Saints, updated during the campaign of GOP presidential candidate Mitt Romney, who continues to be an influential leader in the Republican Party.

Growth of Islam: The Muslim proportion of the population continues to grow, from .3 percent in 1990 to .6 percent in 2008.

Eastern peak?: ARIS 2008 shows that the number of adherents of Eastern religions, which more than doubled in the 1990s, has declined slightly. The study’s authors also note that “Asian Americans are substantially more likely to indicate no religious identity than other racial or ethnic groups.” See RL’s source guide to Asian-Americans and religion. RL has an edition on Buddhism that tracked its rapid growth in previous decades, and a guide to Hindu experts and organizations.

New Religious Movements: The report finds that adherents of New Religious Movements, such as Wiccans and self-described pagans, are growing faster than in the ’90s. See an RL edition on the mainstreaming of Wicca and paganism.

Zodiac Christ?

Steve Hollinghurst, my colleague with the Lausanne issue group on postmodern spiritualities has written an interesting piece at the ReJesus site connecting Christ to the zodiac. The introduction to the idea is reproduced below:

Zodiac Christ
Jesus is the model for all kinds of people to look to as they seek to become fully themselves and reach their potential. It could then be said that if we can speak of the star signs as representing different personality types, we can speak of Jesus as possessing the best traits of each. ‘Zodiac Jesus’ explores this each month showing how Jesus embodies the best of each type.

Wise men from the East
The Christmas story as told by St Matthew tells us about wise men in the East who saw a star that made them seek out the birth of Jesus. We don’t know what they saw, where exactly they came from or how they found Jesus from this sign in the stars. But we do know that the ancient Babylonians used stars as omens to understand earthly events, and what we call astrology probably has its roots in the development of this tradition within the Empire of Alexander the Great under Greek and Egyptian influence. Matthew’s wise men seem likely to be such early astrologers.

Written in the stars
The idea that events in the stars might reveal events on earth made sense to the ancients because of an understanding that all things where connected. Therefore divine or earthly events would be seen in corresponding changes in the stars. As astrology developed this lead to the idea that the position of the stars at the time of someone’s birth or at specific times in history could tell the astrology about what that person was like or suggest courses of action to follow. This lead to the classic horoscope, mapping stars at such a time and also to the idea of people being born under a specific star sign that showed what their personality was like.

However, the astrology that developed from those early ‘wise men’ divided into two branches that viewed this quite differently. In India Vedic Astrology saw the link between the actual position of constellations in the heavens and the time of birth as essential. This has not been so in the western tradition those of us who live in the West are used to. This is important because of a natural phenomenon by which slow movements of the earth’s axis mean that over time the stars occupy different positions in the sky. The Vedic system is thus over time changing the dates ruled by each star sign whereas the western system has kept the twelve signs fixed to particular dates. This means that in western astrology the star sign one is ‘born under’ no longer relates to the actual position of that constellation in the sky.

Astrology and personality
Psychologist Carl Jung didn’t believe the stars foretold our personalities, but did think the twelve star signs revealed good ideas of the way different personality types worked. This observation and other ‘archetypes’ he observed in different personality systems was used by others to formulate the Myers Briggs Type Indicator, this time with 16 personality types and drawing on the observations of psychologists. If the connection between when a person is born and the stars seems difficult, it may be that the personality types represented by the 12 signs of the Zodiac relate to some extent to the kind of personalities we have.

Jesus Horoscope
Even if we wanted to we couldn’t cast Jesus Horoscope because we don’t know exactly when he was born. Astrologers have often associated Christianity with the ‘age of Pisces’ and now say we have entered the ‘age of Aquarius’ due to that movement of the stars in relation to the earth. But they aren’t claiming Jesus was born in March!

The writers of the early church letters we have in the bible describe Jesus as the pattern from which humanity was copied. In this sense it would be sensible to see all the varieties of human personality types as present in Jesus. He is also the model for all kinds of people to look to as they seek to become fully themselves and reach their potential. It could then be said that if we can speak of the star signs as representing different personality types, we can speak of Jesus as possessing the best traits of each. ‘Zodiac Jesus’ explores this each month showing how Jesus embodies the best of each type.

Zodiac Jesus
In describing the traits of particular star signs each has positive elements and also those which can be negative. This is true of other personality systems too, and the point is to help people develop; drawing out good traits and growing out of bad ones. The aim of ‘Zodiac Jesus’ is to help people do the same. As well as growing within the personality we have inherited, this can also involve nurturing complimentary traits from other personality types.

The Zodiac as well as having 12 types divides these between 4 underlying elements, Earth, Air, Fire and Water. These relate to different ways of relating to the world, through physical sense under the Earth element; through the mind in the Air element; emotion in the Fire element and spiritual awareness in the Water element. Jesus spoke of the need for us to worship God with all our strength, all our mind, all our heart and all our spirit. These four ways of relating to God are drawn together in a holistic approach that calls us to learn to relate to God with all of our being. These four ways of relating to God are like the four elements in astrology; in astrological terms Jesus calls us to explore the traits of elements other than our own as part of how we grow into Jesus likeness as women and men made in God’s image. This too is a way we can as individuals use ‘Astrology Jesus’ as part of our spiritual growth.

Steve's recent post on this can be found here. Before Christians shout heresy, we might reflect on what merits there might be in contextuaizing Christ within this framework. I turn it to my readers: what do you think about Steve's proposal?

Muck and Adeney: Christianity Encountering World Religions

A few of the forthcoming volumes announced in the Baker Academic book catalog looked interesting, especially one due out in April by Terry Muck and Frances Adeney, Christianity Encountering World Religions: The Practice of Mission in the Twenty-first Century (forthcoming, 2009). Muck is dean of the E. Stanley Jones School of World Mission and Evangelism at Asbury Theological Seminary in Wilmore, Kentucky, and Adeney is William A. Benfield Jr. Professor of Evangelism and Global Mission at Louisville Presbyterian Theological Seminary in Louisville, Kentucky. In my view this book will make a helpful contribution to missional reflection, and the two recently responded to a few of my questions about book's contents.

Morehead's Musings: You have co-authored a forthcoming book from Baker Academic on mission and world religions. Of course, there are many books on mission, including mission in the twenty-first century. How do you seek to make a unique contribution to this body of literature and thought through this book?

Terry Muck: In our judgment, mission to people already committed to world religions such as Hinduism, Buddhism, and Islam, has reached a standstill. And that from a history of ineffectiveness. Although the church has poured mission resources into evangelizing Hindu, Buddhist, and Muslim cultures, little success can be documented as a result. We think some new thinking about this aspect of mission is called for. Our book is a start in that direction.

Frances Adeney: One way we do that is by taking a positive approach to persons and cultures of other religions, learning to understand them and respect them. Rather than seeing mutual respect and dialogue as an end in itself, however, we offer a mission model that includes giving and receiving gifts from those in other religions. One of the gifts we have to offer as Christians is the good news of the gospel. One of the ways we receive gifts is through embracing the ways that God’s grace is working both in other religions and in their followers lives and communities.

Morehead's Musings: One of your key chapters is titled "Giftive Mission." Can you define this?

Frances Adeney: We see mission as a two way street. We don’t encounter people of other religions just to “give them” the gospel. Rather we receive from them as well — wisdom, friendship, community, knowledge. And we “give” the gospel story through giving gifts — our presence, action for social good, building relationships and other mission methods.

Terry Muck: We think that using the metaphor of gift giving and receiving is a good one to describe what a Christian does when he or she shares the gospel story with a non-Christian. We call this giftive mission.

Morehead's Musings: It might seem like an easily understood concept in this chapter when you state that "the way we give the gift of the gospel needs to be appropriate to the context in which we find ourselves." Have evangelicals and other Christians always been sensitive to the concern for giftive context?

Terry Muck: Not the way we think of gift giving. In all the cultures of the world, gift giving is a reciprocal process -- the giving of gifts is just seen as the first action; the gift giver then receives a gift in return. And that then leads to a return gift, and so on. In the past, if Christians saw themselves giving the gift of the gospel, they have tended to see it as a one-time, one-way gift. We think the reciprocal, ongoing dynamic of gift giving needs to be emphasized.

Frances Adeney: Yes.

Morehead's Musings: You draw attention to the fact that "Westerners think they understand" the concept of "gift-giving practices", but you state that "because of their underlying market orientation [they] can hardly grasp it." Why and how is this so?

Frances Adeney: When Americans give a gift, we also expect one in return. Even more pointedly, when one receives a gift, immediately that person feels an obligation to reciprocate. Rather than freely receiving a gift, or buildings relationships through the giving and receiving process, we tend to see gift exchange in contractual terms. The gift creates an obligation to return a gift of equal monetary value. So what happens to the concept of gift as something freely given and received?

Terry Muck: Of all the economic systems in the world, the capitalist one has the most loose understanding of gift giving and receiving. Market economies tend to reduce gift giving to market forces in a way that de-emphasizes gift giving. This doesn't necessarily mean that market economies are wrong; it just means that a strong tradition of gift giving needs to be resurfaced in such cultures.

Morehead's Musings: At one point in the chapter on giftive mission you discuss ways in which critique of another culture enters the picture, and you remind us that "no matter how sensitively expressed, [it] cannot help but come across as being at least a but judgmental, a little bit holier than thou, a little bit triumphalistic." In your experience, how aware are evangelicals of this perception in others?

Terry Muck: Evangelicals are becoming much more aware of it. In the past we have not tended to notice this because our mission work was almost always done in a context where we have the social, political, and economic power. That is changing in many places of the world, and this has left exposed the triumphalisitc nature of much mission work.

Frances Adeney: In the method section of the book, we walk through a process of cross-cultural understanding that can undercut that triumphalistic attitude. Christians need to critique other cultures and religions. But first we need to understand our own biases and lay them aside so that we can learn the strengths of another culture. After opening ourselves to the people and ideas of another religion or culture, we bring back into the picture our own views. When done in that way, our critique of the other culture is balanced by a true appreciation of it and so comes across as less judgmental because — well because it is less judgmental. We have gone through a process of seeking understanding that lends itself to a gracious appreciation of another culture even as we critique it.

Morehead's Musings: You also state something that might take evangelicals by surprise. You say that "[o]ur gift is not doctrine. Our gift is not judgment. Our gift is not about us, but about Jesus." In my experience, many evangelicals make an intimate connection between Jesus, doctrine, and judgment. How might this need to be rethought in keeping with your thinking in this chapter?

Frances Adeney: Every religion, including Christianity, is filtered through social and cultural lenses. Our understanding of doctrine is no different. As we keep the focus on Jesus, the Holy Spirit will teach Christians from another culture to “grow up into the fullness of the knowledge of Christ.” We don’t take ready-made doctrines to other cultures — rather we share what we have received and trust God to mediate it to others.

Terry Muck: We need to see our understanding of doctrine as less than perfect (as in imperfect minds trying to understand a perfect gospel) and more conscious that judgment belongs to God and Jesus, not to us. Those are easily said remedies, but difficult to carry out.

Morehead's Musings: You say that our "task is to suggest that the story of a people's culture fits into the Jesus Story, somehow," and later you define "story" as a narrative that is not didactic or discursive. Have evangelicals perhaps emphasized doctrine and didactic elements to the neglect of considerations related to story?

Terry Muck: Some have and some haven't. We know evangelicals who are examplars of what we are suggesting, many evangelicals, actually. For those, we are just articulating in words what is already being practiced. But many evangelicals are perhaps not as aware of the primacy of the story of what God has done for us through Jesus Christ.

Frances Adeney: Christians from the West can learn from African and Asian Christians about how theology might look in another setting and how story might relate to theology for them. Reading theologies from those places helps Western Christians begin to see the cultural situatedness of our own theologies. Books like Mangoes or Bananas: The Quest for an Authentic Asian Christian Theology by Hwa Yung from Malasia, or Communicating Christ Through Story and Song: Orality in Buddhist Contexts, edited by Paul H. DeNeui are examples.

Morehead's Musings: Toward the conclusion of this chapter you reference the religious competition metaphor as one which has largely defined inter-religious interactions. You say that, "This has created, in our minds at least, a tendency to over-rely on the marketplace metaphor as the primary one to describe inter-religious interactions. The metaphors of marketplace competition and combat are particularly strong among evangelicals in inter-religious interactions in the Western context. What steps can we take to move beyond it?

Frances Adeney: When people travel to non-Western societies they learn a great deal about other metaphors: hospitality in Turkey, community in Africa, family in Asia. Even short term mission trips can help Westerners see a different complex of actions and ideas come together to illustrate the gospel.

Terry Muck: Imitate what Paul did in the Corinthian marketplace. Acknowledge that Christian mission is a market exchange on some levels, but emphasize that at its core it goes way beyond that. Christian mission aims at giving and receiving free gifts that are not material but spiritual, not temporal but eternal.

Morehead's Musings: One final question I'd like you to provide your thought on. Your book, looks at the concept of gift giving mission in light of indigenous, Eastern and Western cultures, but some subcultures in the West are strongly resistant to the notion of the gospel as gift. Neo-Pagans, for example, say that such an offer disrespects them in their choice of spiritual pathway that ignores or rejects the gospel, and they question the sincerity of Christians who engage them, even with the idea of giftive mission, as those who have an agenda. It's one thing to share our gift with those religions that are also "evangelistic" and missionary-minded, but what about those that do not have this sense? How would you respond to their concerns?

Terry Muck: Our offer of gifts will not always be accepted. Our motives will always be challenged by some. That shouldn't stop us from doing what Christ commands, though, giving the gift of the gospel to any and all. Also, it may that there are ways to give in the context of Neo-Pagaism that we haven't discovered; gospel gift-giving must always be contextualized so as much as possible cultural inhibitors are avoided and cultural opportunities are taken advantage of.

Frances Adeney: Yes. A few years ago, one of the students in my evangelism class became quite involved with Pagans in the Louisville area. As she got to know individuals in the group she repeatedly heard from them that she was the only Christian they had ever met who listened to them and really cared about their beliefs and practices. That’s a good place to start.

Morehead's Musings: Thank you again for talking about this forthcoming book. I look forward to reviewing it in the Spring once it becomes available, and I hope it contributes something meaningful to mission and inter-religious interactions.

Summum and the Establisment Clause

The recent edition of Religion Dispatches includes an interesting discussion of the recent Supreme Court ruline on the Utah-based Summum group and its desire to have a monument placed in a public park. The story, by Bruce Ledewitz, includes the following byline:

Why was a Utah city allowed to prevent a minority religion from erecting a monument next to a monument of the Ten Commandments? The Supreme Court's Summum decision, litigated in the shadow of the Establishment Clause, raises more questions than answers.

After summarizing the case and commenting on it in terms of free speech, Ledewitz then moves to a consideration of Establishment Clause issues. He writes in part:

"But, as Justice Scalia wrote in a concurrence, this free speech case was 'litigated in the shadow' of the Establishment Clause. In general, government is permitted to say anything it likes. But one limit on the doctrine of government speech is that the government may not prefer one religion over another. Pleasant Grove City is not permitted to put up a display of the Ten Commandments while refusing to accept the Seven Aphorisms if its reason for doing so is that the Ten Commandments are true and the Seven Aphorisms are not.

"The underlying uneasiness about the case is that the city might well have been making exactly this judgment. The rejection of the Summum monument had a jury-rigged and ad hoc quality about it. Undoubtedly, if Summum had in fact been centered in the community, the city would have found some other, allegedly neutral, reason for rejecting its monument."

This case that brings together a minority religion and issues of free speech and constitutional issues in a religiously plural society is worth reflecting on further. Those interested in reading this article in a single page format can find it here.

Christian Research Journal: cyberspace and the assault on reality

As I scanned the magazine titles at Barnes & Noble yesterday the cover picture and title from Christian Research Journal 31, no. 6 (2009) caught my eye, with "cyberspace and the assault on reality." This cover feature points toward an article by C. Wayne Mayhall, the journal's associate editor, titled "What Price Cyber space?" I have been researching and reflecting on the cultural, social, and theological implications of digital or cyber identity and cultures for a while now, and was pleased to see a Christian publication exploring this arena as well.

As I read the article I appreciated that Mayhall and the publisher recognized the significance of cyberspace in culture, and that its subject matter was worthy of interaction from a Christian perspective. However, in my view, while the article is better than many Christian treatments of both the Internet and other aspects of popular culture, it still tends towards the critical, even somewhat alarmist end of the spectrum, rather than a more positive and balanced stance of critical engagement. The following aspects of the publication's discussion of cyberspace would seem to bear this out.

First, the cover image and title convey a message of threat and attack, perhaps even supernatural and evil in its source. The image of the creature on the cover will likely invoke the symbolism of the satanic and demonic, rather than a monstrous creature from any number of fantasy games available on the Internet. In addition, the cover title positions the subject matter as an attack to be defended against and postures Christianity as once again under attack and largely or wholly at odds with yet another aspect of popular culture.

Second, the article is correct in drawing attention to concerns about problematic aspects of cyberspace that have resulted in some individuals (explored within the article and in a sidebar on Internet addiction), but the broader context is not presented that contrasts these unfortunate episodes with the vast majority of Internet users who do not demonstrate such problems. We should also keep in mind, as anthropologist and Second Life ethnographer Tom Boellstorf has written, "scholars of cybersociality [have] long cautioned against analogizing biological dependency to virtual contexts." In his research he "did not find the notion of addiction etically useful; it did not transparently diagnose an existent psychological disorder" (Coming of Age in Second Life: An Anthropologist Explores the Virtually Human [Princeton and Oxford: Princeton University Press, 2008], 176).

Third, in keeping with the cover imagery and title, the main thrust of the article focuses on critique by asking whether Christians should understand virtual reality as a form of "viral reality," that is, as "a toxin or poison." Mayhall answers this question in the affirmative and states that if abused, "VR can be an assault to all that makes our world have meaning." He then explores this assault through the acronym of "P-R-I-C-E" which stands for assault on place, assault on reality, assault on identity, and assault on community, and then concludes his article with a call for a return to essentialism.

In response a few thoughts come to mind. While I appreciate that Mayhall prefaces his concerns with the inclusion of "if," if abuses occur within cyberspace we might expect difficulties in certain areas, the author does explore the positive aspects in each of these areas where new experiments in play, creativity, identity, and creativity are taking place. It would have also been helpful to remember that new forms of technology and artistic expression have always impacted human conceptions of self and community. Cyberspace is but the latest expression of this, which also includes the ability to create extremely realistic and immersive environments, thus intensifying the experiences associated with these new conceptions. Finally, Mayhall seems to envision a far greater divergence between actual world concepts of place, reality, identity, and community than seems warranted by those expressed by video game players and digital culture participants in academic research on this topic.

Mayhall's article makes for an interesting contrast with my chapter, "God, Video Games and Digital Cultures: Theological Reflections on the imago Dei and Cybersociality," for the proposed volume Halos and Avatars to be edited by Craig Detweiler of the Brehm Center. My discussion draws upon the inductive theological method of Peter Berger in his book A Rumor of Angels that is informed by anthropology as well as sociology, and which results in a search for "signals of transcendence," by which he meant those "phenomena that are to be found within the domain of our ‘natural’ reality but that appear to point beyond that reality.” In my chapter I present the thesis that aspects of the cybersociality experienced in video games and digital cultures represent signals of transcendence that can be understood as an expression of human beings in their reflection of the divine image. The biblical concept of the imago Dei (humanity created in God’s image) is expressed through our activities as homo cyber (the virtual human), including homo ludens (humans at play), homo fantasia (the fantasizing and imaginative human), and homo faber (the human as maker, in this discussion the maker of cultures).

My theological reflection in these areas will be dialogical and reflexive as I bring theology and popular culture into dialogue and consider not only what theology may “say” to digital technologies, but also what these technologies may “say” back to the church. Such a dialogical and reflexive posture is crucial, because as Gordon Lynch reminds us,

"Judging popular culture on the basis of our own preformed religious and cultural assumptions, without allowing the possibility for these to be challenged or changed in some way by our study of popular culture, will not help us become better cultural critics or more thoughtful theologians." (Understanding Theology and Popular Culture)

I encourage those interested in theological reflection on cyberspace to add Mayhall's views to the mix of perspectives on the issue while also being open to a broader and more positive assessments of this phenomenon.

Supreme Court Rules on Summum Case

The U.S. Supreme Court recently ruled against Summum, a religious group based in Utah, in a lawsuit involving the city of Pleasant Grove which had been ordered to allow Summum to place a religious display alongside the city’s Ten Commandments monument in a local park.[1] In their ruling, the Supreme Court said that city municipalities can decide what should be allowed in public parks without their being a conflict with the First Amendment. Summum, from a Latin term meaning “the sum total of all creation,”[2] finds its origins in founder Claude Rex Nowell in 1975 who claimed to have encounters with intelligent beings who “work the pathways of spiritual evolution.”[3] Nowell would later change his name to Summum Bonum Amon Ra. Summum philosophy includes seven Principles of creation aimed at helping the individual integrate existence, worship within pyramids, and meditation, all designed to lead to the goal of the religion: “Awakening you to your spirit is what Summum considers to be genuine religion.”[4] The group has also attracted media attention with its incorporation of mummification processes which were introduced in the 1980s.

Notes

[1] “Supreme Court rules against Summum in Ten Commandments Case,” The Salt Lake Tribune, February 25, 2008, http://www.sltrib.com/ci_11781464.
[2] Jessica Ravitz, “Summum: A glimpse inside,” The Salt Lake Tribune, November 12, 2008, www.sltrib.com/outdoors/ci_8811552, accessed November 13, 2008.
[3] “Welcome to Summum!”, Summum website, www.summum.us/about/welcome.shtml, accessed October 3, 2007.
[4] Ibid.

Will Do Scholarship, For Food

Last week I discovered a great resource in the form of the Mormon Social Science Association. As the name indicates, this is a professional association devoted to the academic study of Mormonism from the perspective of the social sciences. Membership is a bargain at $10 annually, and I have found it very helpful as in the case of receiving some bibliographical suggestions for research on my PhD on Mormon narrative from the noted Mormon sociologist Armand Mauss.

Another interesting aspect of the site was its mention of scholarships for graduate studies in Mormonism through The Fellowship in Mormon Studies as part of The Tanner Humanities Center at the University of Utah. Through a grant from the George S. and Dolores Doré Eccles Foundation, The Tanner Humanities Center has established the Eccles Fellowship in Mormon Studies. The award has been designated to support two doctoral students in researching and writing their dissertations. This program is described as follows:

"This fellowship targets Ph.D. candidates across the United States and the world who are researching the Church of Jesus Christ of Latter-day Saints, its members, and Mormon culture in the fields of History, Anthropology, Sociology, Education, Economics, Business, Political Science, Religion, or Literature. Through publications, work in the classroom, and in public forums, these future academics, writers, and teachers will have an impact on the study of Mormonism and on students and the general population.

"This fellowship is the first in the United States and the world to focus specifically on Mormon Studies. In offering this opportunity at the University of Utah, the Center recognizes the important and unrivaled archival resources for research located in Salt Lake City and Utah. It also begins to redress the imbalance of opportunities facing those who choose to study Mormonism as opposed to Judaism, Catholicism, or Islam. This fellowship will also enhance the recent trend that seeks to raise Mormon Studies to a new standard of academic excellence."

This is a great idea. If Mormon studies is to be taken more seriously as an area of academic research, and if a greater understanding of Mormonism is to take place through scholarship, then financial support must be provided that will enable scholars to pursue their research interests. As I have mentioned in a previous post, I am scheduled to begin a PhD research program through the University of Durham under Douglas Davies, and in order to do this I will need to raise the tuition for the six-year part-time program. Unfortunately, it does not appear that my circumstances and research program through University of Durham qualify for the Fellowship Applications for 2009-2010. If any of my readers know of those interested in supporting the academic study of Mormonism through individuals, fellowships, grants or other sources please get in touch with me. I feel like the individual in the picture accompanying this post: I may not be doing academics for food, but I'd like to do it with a scholarship. Hopefully I won't have to hold up a sign outside Wal-Mart.

Blogging as Storytelling Popular Among Mormons

Religion Dispatches includes two stories related to Mormonism that caught my attention, both dealing with the narrative aspect of the faith, and in this case its connection to the weblogging.

The first story is titled "Birth of the Bloggernacle," which talks about the large numbers of Mormon bloggers, many with a significant reading audience (would that my blogs had as many readers!), who share their life stories, and their faith, through the web. As the byline for the story describes,

"Mormons are natural storytellers, they say, and commanded by the church to research family history and take an account of their lives. LDS and the internet: a match made in heaven."

The second article moves from a general consideration of the popularity of blogging in Mormonism to a specific example of this in a Mormon mom's blog. This article is titled "'Not a Fan of the Undergarments': A Mormon Mother Blogs." The byline for this article is more provocative than the one referenced above:

"A Mormon mommy blogger ponders spiritual laziness, gay marriage (fine with her), projectile vomiting, the evils of daylight savings time, and the relationship between Mormon-mom perfection and antidepressants."

Religion Dispatches can be found here.

Paper and Panel at Life, the Universe & Everything Symposium

Yesterday I presented my paper at the Life, the Universe & Everything Symposium on science fiction and fantasy at Brigham Young University. The title of the paper is "Cinefantastique to Theofantastique: Fantastic Cinema and Interreligious Dialogue." In the paper I bring together various facets of an argument and conclude by suggesting that science fiction and fantasy films can serve as a venue for interreligious dialogue. Tomorrow I will be part of a panel discussion at the symposium with the title of "Science Fiction as Ambassador." Copies of my paper are available by email upon request.

Dreaming Cyborg Dreams: Virtual Identity and Religious Experience

Religion Dispatches has an interesting story that touches on my research interests in synthetic worlds or cybersociality. The story is by Rachel Wagner and it is titled "Dreaming Cyborg Dreams: Virtual Identity and Religious Experience." Wagner introduces her story with the following:

"In this essay, I look at four types of immersive new media that address the issue of religious identity: Waco Resurrection, a religiously-inspired first-person shooter, Noah’s Ark, a religious online reality show; Roma Victor, a massively-multiplayer online role-playing game, and religious experiences in the online world of Second Life.

"In each of these examples, the level of immersion in online identity plays a very powerful role in shaping the authenticity of religious experience, as channeled through those digital representations of self that virtual natives call their avatars.

Wagner's article provides an interesting glimpse into the concept of virtual identity and how this connects to a sense of religious identity as experienced in synthetic worlds.

Science Fiction at Odds with Christianity?

Today I was doing some research as I (hopefully) wrap up a paper on science fiction and interreligious dialogue for a presentation at a conference at Brigham Young University next week, and as I did so I stumbled upon an article by James Herrick in Christianity Today magazine. The article is titled "Sci-Fi's Brave New World," which is largely a summary of Herrick's book Scientific Mythologies (InterVarsity Press, 2008). The article, like the book, rightly recognizes the mythic significance of science fiction in Western culture today, but takes an unfortunately defensive posture for Christianity as a result. As a result, Herrick misses the opportunity to have a deeper appreciation of the significance of myth and science fiction (as well as the related genres of fantasy and horror), reflecting a stunted theological imagination all too frequently found among evangelicals in regards to speculative fiction in literature, television, and film. This type of approach will not inspire the next generation of C. S. Lewis' or J. R. R. Tolkiens to engage the West in its current journey toward re-enchantment.

For two good critiques of Herrick's book see James McGrath's review, as well as Gabriel McKee's review at The Internet Review of Science Fiction. For examples of more positive and promising interactions between science fiction and religion see McGrath's blog Exploring Our Matrix, McKee's blog SF Gospel, and my own TheoFantastique.

Presentation at CESNUR Conference

My abstract submission to the Center for Studies on New Religions (CESNUR) was accepted for their conference in Salt Lake City to be held 10-14 June. The program may be viewed here, and registration can be processed here. Following is the abstract I submitted:

"From 'Cults' to Cultures: Bridges as a Case Study in a New Evangelical Paradigm on New Religions”

Several cultural segments have helped contribute to the marginalization of the new religions in the United States over the past several decades. In Protestantism the driving force toward marginalization has been the evangelical counter-cult movement. The counter-cult has existed as a cultural phenomenon alongside the secular anti-cult, but it has followed a decidedly different trajectory. With its interest in doctrine and Christian worldview it has tended toward a boundary maintenance stance connected to polemic denunciation of new religions. This has served not only to delineate the boundaries between evangelicalism and the new religions, but also to marginalize the new religions in common perception within evangelicalism, and at times it has contributed to the strained credibility of the new religions in the public sphere as well. An unintended consequence of the counter-cult approach to new religions was the marginalization of the counter-cult itself, not only in the academy but also in how it was perceived by the new religions themselves, the very groups the counter-cult wishes to engage.

In recent years a new paradigm has developed among evangelicals that is multidisciplinary, academically informed, and concerned with a more responsible understanding of the new religions and engagement with their adherents. This paper and workshop will sketch the prevalent evangelical approach of past decades and will contrast this with the emerging paradigm. A specific example and case study will be considered in a new evangelical approach to Mormonism developed by Salt Lake Theological Seminary and promoted by the Western Institute for Intercultural Studies.

The Christian Study of Religions: Moving Beyond Dismissal and "Gotcha"

I recently engaged the thinking of two scholars with similar ideas as to how Christians ought to approach other religions. I pass along my brief comments on their thinking through this post.

The first scholar is the late Eric J. Sharpe who was professor of religious studies at the University of Sydney, Australia. I was reminded of his work and its importance to developing a theology of interreligious dialogue in an interview I did a while back with Harold Taylor who recommended one of Sharpe's books, Faith Meets Faith: Some Christian Attitudes to Hinduism in the Nineteenth & Twentieth Centuries (SCM Press, 1977). Although I've only managed to get through the introduction so far due to my backlog in my reading list, one comment struck me. In referring to Christian attitudes of dismissal of non-Christian religions Sharpe wrote, "It was all very well for the Christian to have a biblical theology of devilry in high places with which to account for such intransigence, but the missionary (particularly if he or she happened to be a scholar) could not always rest content with such an abrupt dismissal."

Sharpe's comments overlapped with a statement made by Gordon Melton recently during his visit to Salt Lake City where we had an opportunity to have lunch. Melton commented in essence that when you study religions with the goal of only or largely learning where you disagree with them then you come away with a very limited understanding of them.

I find it interesting that two scholars coming at the study of religions from different academic perspectives and different locations internationally nevertheless find common ground in recognizing the need for a broader research agenda and understanding by Christians as they learn about other religions.