Earth Day and Special Theme Issue of Sacred Tribes Journal: Dark Green Religion Dialogue

Since today is Earth Day is seems fitting to announce that I am working as project coordinator and editor for a special theme issue of Sacred Tribes Journal. This issue brings together a handful of Christian scholars, including Loren Wilkinson, who will interact with Bron Taylor and his important book Dark Green Religion. The interaction will involve a level of dialogue as the participants discuss issues related to this significant eco-spirituality. This special theme issue is scheduled for publication by the end of 2010. My hope is that this issue makes an important contribution to spirituality and the environment, and that it might be but the first such dialogue for these individuals with an additional goal of widening the conversation partners.

Bodily Perfection as New Religion?

Religion Dispatches includes an interesting article by Jeremy Biles titled "I Want a Perfect Body: Is Plastic Surgery a Religious Rite of Passage?". With America's obsession over the body in a never ending quest for "beauty" this article raises interesting food for thought:

"Though it may be a global phenomenon, the roots of this fixation on the body may lie partly in American religion. We need only think of America's many corporeal obsessions, from dieting, to fitness crazes, to cosmetic surgery, to begin to suspect that beliefs and commitments at the very heart of American culture are at work here. Harvard's R. Marie Griffith argues that religion, specifically Protestant forms of Christianity, has been a key influence on the conception and creation of American bodies. Protestant ascetic expressions of Christianity, Griffith argues, promote what she calls "corporeal acts of devotion." Griffith traces shifting Christian conceptions of embodiment from these early modern Protestant roots through Christian Scientism and the New Thought Movement. The emphasis on manifesting the inner, spiritual self through disciplines shaping the outer, physical self has thrust the body to the forefront of the American imagination."

Easter and the Resurrection Mythic Archetype

At the conclusion of Holy Week for Christians comes Easter and the celebration of the Resurrection of Christ. With this post I share a post that brings together reflections on the Resurrection as it intersects with aspects of contemporary Western culture. In this instance it is a summary of Leon McKenzie's thesis from his very helpful book Pagan Resurrection Myths and the Resurrection of Jesus. It is presented for readers from a variety of religious traditions and perspectives to reflect on:

Following publication of several recent books characterizing Jesus' resurrection as just another myth - the most prominent written by A.N. Wilson (1992), Barbara Thiering (1992), and Episcopal bishop John Spong (1994) - it was bound to happen that disavowals of the resurrection would make it to the Internet. "If you believe in the resurrection," barked one message, "have I got a bridge to sell you!"

Most who deny Jesus' resurrection base their speculations, consciously or inadvertently, on the assumptions of a philosophical naturalism that rejects any supernatural dimension of reality. Any interpretation admitting the possibility of the actual resurrection of Jesus from the dead is ruled out before speculation begins. How explain, then, the New Testament accounts? Those who deny the resurrection fall back on the "nothing but" fallacy in their arguments.

We are instructed the resurrected Jesus is "nothing but" another dying and rising god in a long line of mythic gods. This "nothing but" reductionism is noted very briefly here to enable readers to evaluate anti-resurrection writings more critically. More importantly in this electronic essay, the origin of pagan resurrection myths is clarified with some interesting results.

The characterization of Jesus' resurrection as a myth must be evaluated only after a thorough consideration of the genesis of myths of so-called dying and reviving gods. The fruitfulness of such a study, of course, is dismissed a priori by those who reject the resurrection because of their ideological presuppositions.

The modern secular imagination in this instance is prejudiced to such a degree that the analysis of the origin of fabled deaths and risings is considered a waste of time. The origins of the myths has already been "discovered" by rationalist-secularist scholars. Nothing more needs to be added. The resurrection of Jesus is a myth, they say. Case closed.

It is my thesis that the resurrection of Jesus is not explainable by mythic fables of dying and reviving gods. On the contrary, mythic resurrection stories make sense only in the light of the resurrection of Jesus. To develop this proposal, it is necessary to begin with the notion of the resurrection archetype.

The Resurrection Archetype

Carl Jung wrote of a resurrection archetype. I do not use the concept precisely in a Jungian sense. For me, the resurrection archetype is a meaning structure in the human psyche based on universal human experience. It is not something innate as Jung averred. Nor is the resurrection archetype limited to psychological applications.

The archetype is associated principally with the Christian imagination in that it supports and energizes the Christian imagination. (This is something Jung would never have admitted). This meaning structure, furthermore, is the primary model for the death-revival myths of antiquity. The resurrection archetype began developing in the memory of the human race, I suggest, from ancient times. Resurrection myths also began emerging early on out of this archetypal matrix.

Experience of the resurrection theme in the natural world led to the formation of a resurrection archetype in the collective unconscious of the human race. This archetype is the source of myths of dying and reviving pagan gods. All in all, in God's providence the resurrection archetype prepared human beings for God's decisive action within human history: the bodily resurrection of Jesus from death. This thesis requires further elaboration.

The Resurrection Theme in the Created World

Out of what frequently repeated human experiences did the resurrection archetype originate? There are at least seven major and often-occurring phenomena that shaped our collective unconscious. "Death and resurrection" themes were associated by the ancients with: 1) vegetation; 2) the sun and climate on an annual basis; 3) the sun on a daily basis; 4) constellations in the night skies; 5) awakened states from sleep; 6) tribal fortunes; and 7) human moods.

Many other resurrection motifs manifest themselves in the created world. It is relatively easy to identify these motifs when someone begins looking for them. The seven listed here seem to be the most significant.

Seven Resurrection Themes

Vegetation

Concern for the success of the harvest in ancient times was suffused with a powerful sense of wonder. Not much was known about why things died and grew again. All that was known was that the planting - the burial - of seeds in the Spring conduced later to a harvest, if other conditions such as weather were congenial. For the pagans (our ancestors who were also God's children), if the gods took care to "resurrect" mere buried seeds, might the gods not also be solicitous for dead members of the tribe who were buried? One of the effects of this focus on the mysteries of the decay and growth of vegetation was the construction of the resurrection archetype.

Climate

It did not take long for our ancient ancestors to associate agricultural cycles with climatic cycles. When the sun seemed to die at the end of the year, vegetation also died. The death and resurrection of the crops had something to do with the annual death and resurrection of the sun god. Did the death and rising again of the sun god on a yearly basis have anything to do with the genesis of the resurrection archetype? I think this repeated universal human experience helped fashion the meaning structure we call the resurrection archetype.

The Daily Death and Rising of the Sun

The sun god died and lived again, on an annual basis. The sun god also died every evening and arose again every morning, according to the perceptions of ancient peoples. The demise of the solar disk and its reappearance each day must have had a tremendous impact in the unconscious realms of the human psyche. This daily reminder of the death and resurrection of the powerful sun etched the resurrection archetype in the collective unconscious of the human race.

Stellar Phenomena

One of the great pastimes of the ancient world was the study of the night skies. Navigators, shepherds and sages marveled at the starry vault. They took particular interest in the constellations. A constellation is a configuration of relatively bright stars based on imaginary figures. These constellations, at particular seasons and from particular perspectives on the earth, died each night but were born again on the following night. The wonders of the night skies disclosed - as so many other experiences revealed - the resurrection motif in the cosmos. The resurrection archetype that came into being was based on our ancient ancestors' reflective experience of repeated resurrection patterns in nature.

Sleep and Wakefulness

Sleep has been compared to death in many literary works. We lose our consciousness in sleep and regain it when we wake. During thousands of years this pattern of losing oneself in sleep and gaining a new, refreshed self in the morning, has been an essential component of shared human experience. Sleep and the awakening from sleep reinforced the emergence of the resurrection archetype. This experience of the death and resurrection motif each night and morning was a powerful occasion for the development of the resurrection archetype.

Tribal Fortunes

For untold years every tribe and/or local community experienced the wane and wax of good fortune. Durations of drought or defeat in battle could mean the death of an entire community. A fruitful harvest or victory in tribal combat could mean literally the continuation of the life of the community. The community was especially important in the ancient world. Without a community a person could not live physically or emotionally. Rugged individualism was unthinkable. The making of the resurrection archetype was something that affected everyone.

Mood Changes

The world each of us sees each day depends to a certain extent on our moods. Our moods, Martin Heidegger claimed, affect our very being-in-the-world. If I have a dark mood, the world appears to be a melancholy place. When my mood changes from sad to glad, the world becomes a joyful place. The taste of renewal that comes from a sad to glad mood change may well be compared to a sense of deliverance from the belly of the beast. This taste of "death" and "resurrection" in respect to moods may be likened to a foretaste of one's own resurrection. Even mood changes, then, contributed to the formation of the resurrection archetype.

Pagan Myths as Proleptic

The resurrection archetype has been operative for unnumbered ages in the psyche of the race. This archetype exerted a great influence over tribal myth makers and story tellers. This fact is central to any informed understanding of the origin of myths of death and revival. Sometimes such myths were constructed around the deeds of a local hero who brought great boons to the community after undergoing severe tests. That is, years after the death of a local hero, myth makers embellished his legend with stories of some kind of revival from the dead.

This, according to the late Joseph Campbell, is the great monomyth, the myth that sums up the lesson of all myths. Later, the myths were redacted and retold regionally. Some of the myths of so-called dying and rising gods became accepted by entire peoples in larger geographical areas.

Pagan revival myths, in their own ways, prepared the way for the message of Jesus' resurrection from the dead. The word prolepsis is attributed to anything that represents a future event as if it had already taken place. Myths of dying and reviving pagan gods (which are essentially different from the announcement of Jesus' resurrection in crucial ways), were products of the common human experience of the death and resurrection themes manifested in the natural world.

The death and rebirth myths about the gods, it was noted, are essentially different from the heralding of Jesus' resurrection. First, the resurrection of Jesus occurred at a particular time and place in history; stories of gods are ahistorical, they happened "once upon a time." Secondly, there is a "fairy tale" character identifiable in all revival myths, i.e., these myths are saturated with elements of the fantastic. The resurrection of Jesus may be construed legitimately as wondrous, but is certainly not certifiably ridiculous as are the myths. Those who state Jesus is "nothing but" a mythic hero certainly have not studied hero myths critically.

Finally, the effects of the heralding of Jesus' resurrection are well known after two millennia. The Good News has had staying power and produced powerfully good consequences for humankind. The myths of Attis, Adonis, Osiris, Dionysus, and others are hardly known and the fruits of these myths are nonexistent. One would be hard put to identify a hospital dedicated to the memory of Attis.

Yet something good can be said about the myths that grew out of the thematic resurrectional structure of the natural world via the resurrection archetype. Pagan myths, always enormously ambiguous and often morally disreputable, nonetheless pointed the way obscurely - by way of hint and insinuation - to the key event of history, the resurrection of Jesus.

The Credibility of the Kerygma

When people heard the Good News heralded for the first time, many were moved by the ideas and images of the resurrection archetype - under the prompting of the Holy Spirit - to affirm the message they heard. They might well have said to themselves, "Yes, the announcement of the resurrection of Jesus is in accord with what I have sensed deep down in my heart all of my life. Also, the resurrection of the Son of God seems very real because of the intimations contained in ancient myths that preceded Jesus' resurrection. These myths were faint and garbled whispers of what was to occur at a central point in history. The resurrection of Jesus is worthy of belief because of the truthfulness of those who bear the message and because the message itself has about it the ring of truth. The Good News finds resonance in my soul. The resurrection of Jesus validates my lifelong experience of the world and the seeming 'messages' the world has often spoken to me."

A young man once stated at a conference that he accepted God and morality, but could not accept the resurrection of Jesus since it was redolent of ancient structures of imagination and thinking. The resurrection of Jesus may be unacceptable to some because it evokes ancient meaning structures at a time when only the newest ideas are assumed to be correct. The resurrection of Jesus, however, would be unacceptable to many of us, if it was not redolent of ancient meaning structures.

The same God who raised Jesus from the dead is the God who created the ancient structures of imagining and thinking. He is the same God who filled the cosmos with images of death and resurrection and enabled us to interpret these images in terms of Jesus' resurrection.

Why Resurrection Motifs in Nature?

There remains one more interesting question raised by this brief summary. Why was the world created containing, as it were, the death-resurrection motifs that appear everywhere in nature? Here is an answer worth pondering: The very act by which God created the world was an act referable to the death-resurrection theme. He created the world out of a nothingness similar to death and brought it into a dynamic being comparable to life.

The very act of resurrecting cosmos out of chaos is the fundamental pattern of death-resurrection that is repeated everywhere in the workings of the cosmos. The eternal Word in whom all things were created is the same eternal Word incarnate in Jesus who was raised from the dead, and the same eternal Word who will come again. Not only is this Word the Alpha and Omega, but also everything in between that makes reality intelligible.

Conclusion

To explain Jesus as "nothing but" another dying and rising god is an explanation that satisfies only those who lack a religious imagination and an appreciation for the magnificent complexity of reality. Overtaken by the regnant cultural paradigm of a naturalism that assumes only the raw world exists, the religious imagination of some writers is stifled to the point of exhaustion. The complex world goes unrecognized and everything is reduced to easy cliches. Mere ideology displaces wisdom. Only the most novel ideas are acceptable to the supposedly sophisticated. What is modish and daring finds many promoters because there is a large market for fads and novelties. Yet it is only through the lens of the apostolic faith and authentic Christian imagination, I believe, that the world is ultimately intelligible.

Leon McKenzie is the author of Pagan Resurrection Myths and the Resurrection of Jesus, 176pp, cloth, $24.95 (includes Priority Mail shipping).Send check or money order. The book is published by Bookwrights Press, 2255 Westover Drive, Suite 108, Charlottesville, VA 22901.

Mormon Culture and the Evil Beard

As readers of this blog are aware, I am fascinated by the intersection of religion and culture. Of particular interest are those cultural aspects and influences on religion, whether recognized or not, but those in various religions and spiritualities.

I was reminded of this today while reading the Patheos electronic newsletter, with this issue focusing on Mormonism. One article caught my attention with the title "Beauty and the Beard: Facial Hair, Film, and Mormon Culture." As the title indicates, the article looks at the depiction of a character in a recent film for Mormons as evil through the inclusion of the symbolism and cultural coding of a beard. I had heard that facial hair is frowned upon in Mormonism, but never really took this seriously until this article. Brigham Young had a beard, as did many early Mormons, although you don't see many men today sporting them. Beyond this, as Eric Thompson, the author of the article notes, "LDS artwork from Arnold Freiberg and others (which, despite one's opinion for or against, is undeniably prevalent in LDS houses of worship), has given us bearded Nephis, Almas, Abinadis, Helamans, and Captain Moronis. (See here for background and examples.)"

But even with these precedents for beards in Mormonism, Thompson continues:

To what, therefore, could Holt be referring when he claims that giving Woodhouse a beard was an "unconscious" and "stereotypical" choice? The answer is almost certainly Mormon culture. Somewhere along the line, Mormonism began to identify facial hair as evil on an "unconscious" and "stereotypical" level, at least cinematically. Surely, every Mormon can reference a benevolent mustachioed role model from their own Mormon life, but can they do so from Mormon cinema?

I'm intrigued by this and would love to hear from Mormons on this. Do you agree with this portrayal of Mormon culture in regards to facial hair? If so, is it something conscious or unconscious? And what is the "cultural logic" for this?

As a bearded evangelical I'm curious.

Christian and Voodou Tensions Heightened in Haiti

For Christians still reflecting on the earthquake tragedy that struck Haiti two recent and troubling aspects of a news story need to be carefully reflected upon in terms of our attitudes and actions toward those of other religions, particularly those that make Christians uncomfortable.

The Associated Press reports that a group of Evangelical Christians attacked a group of voodou practitioners.

"Voodooists gathered in Cite Soleil where thousands of quake survivors live in tents and depend on food aid. Praying and singing, the group was trying to conjure spirits to guide lost souls when a crowd of Evangelicals started shouting. Some threw rocks while others urinated on Voodoo symbols. When police left, the crowd destroyed the altars and Voodoo offerings of food and rum."

Some of this violence might be understood in relation to the escalating tensions that are running high, including religious ones, as a result of the devastation and deteriorating conditions in the country. But even so, this event is troubling to say the least, particularly in light of the second aspect of the story. This comes from comments made by a representative of a Christian ministry cited in the AP story:

"We would give food to the needy in the short term but if they refused to give up Voodoo, I'm not sure we would continue to support them in the long term because we wouldn't want to perpetuate that practice. We equate it with witchcraft, which is contrary to the Gospel."

The Christianity Today liveblog pursued the circumstances surrounding this quote and contacted the individual who made them. He is claiming that his comments were taken out of context and misrepresented. The reader can click here to read the blog post with the broader comments in order to assess the situation.

My hope is that these comments were not made, in any context. It seems difficult to think of any kind of more favorable context in which to find the comments more palatable. But regardless, this raises issues that Christians need to reflect upon, both in international situations where humanitarian need is met for those who are members of other religions, as well as in local neighborhoods where we rub shoulders with practitioners of other spiritual pathways.

First, we have got to figure out ways in which to seek a better understanding of the religions of others, especially with those religions that are often equated with "witchcraft." The association of voodou with the "witchcraft" of the Bible demonstrates a misunderstanding and misrepresentation of the beliefs of others, and when this is combined with the fears of "dark spiritual forces" found among Evangelicals, particularly in charismatic traditions, it is only natural that friction will result.

Second, Evangelicals need to move beyond viewing people in other religious traditions as objects for evangelism wherein the meeting of need is the means to the end of conversion. My thinking in this was stimulated most recently in reading a book that combined considerations from brain sciences with ideas related to religious conversion. Due to his perspective on human nature, as informed both by brain research and fresh biblical reflection, the author took exception to the common fundamentalist and Evangelical emphasis on "saving souls" and called for a more holistic approach that emphasized meeting human need as the Jesus story is lived out in different cultural contexts. Human beings, regardless of their religion or irreligion, are fellow image bearers of God and we come alongside of them to meet their needs as an outworking of our love for them and God regardless of whether they decide to embrace the pathway of Jesus.

I throw my thoughts into the mix for readers here, as well as for those who may weigh in at the Christianity Today liveblog site.

FRONTLINE: digital_nation: life on the virtual frontier

Last night I caught a great episode of FRONTLINE with a focus on "digital_nation: life on the virtual frontier." From the program's website and its summary introduction:

Within a single generation, digital media and the World Wide Web have transformed virtually every aspect of modern culture, from the way we learn and work to the ways in which we socialize and even conduct war. But is the technology moving faster than we can adapt to it? And is our 24/7 wired world causing us to lose as much as we've gained?

In Digital Nation: Life on the Virtual Frontier, FRONTLINE presents an in-depth exploration of what it means to be human in a 21st-century digital world. Continuing a line of investigation she began with the 2008 FRONTLINE report Growing Up Online, award-winning producer Rachel Dretzin embarks on a journey to understand the implications of living in a world consumed by technology and the impact that this constant connectivity may have on future generations. "I'm amazed at the things my kids are able to do online, but I'm also a little bit panicked when I realize that no one seems to know where all this technology is taking us, or its long-term effects," says Dretzin.

The FRONTLINE website for this episode includes a wealth of information, and the episode can be watched there online as well.

New Journal: Evangelical Interfaith Dialogue

I was pleased to learn of a new evangelical journal addressing the important topic of interreligious dialogue. It is called, appropriately enough, Evangelical Interfaith Dialogue. The first issue can be downloaded at this link. I'm still working my way through this first issue, but it appropriately begins within the evangelical fold in addressing the why of dialogue. The question on the lead article is "Mission and Dialogue? Is it possible to be an evangelical and engage in dialogue?". I would answer a hearty "yes" to these questions, that it is indeed possible to have evangelical commitments and yet also be supportive of a broad and robust form of dialogue that cannot be reduced to little more than a subtle form of evangelism. I wish this new journal well and hope that I can work with them in collaborative and cooperative ventures.

Dark Green Religion: Nature Spirituality and the Planetary Future

An article in Religion Dispatches made me aware of a book that should be on the reading list for those interested in contemporary religious movements. The article involves responses by Bron Taylor to questions on his book Dark Green Religion: Nature Spirituality and the Planetary Future (University of California Press, 2009). The book's description:

"In this innovative and deeply felt work, Bron Taylor examines the evolution of "green religions" in North America and beyond: spiritual practices that hold nature as sacred and have in many cases replaced traditional religions. Tracing a wide range of groups--radical environmental activists, lifestyle-focused bioregionalists, surfers, new-agers involved in "ecopsychology," and groups that hold scientific narratives as sacred--Taylor addresses a central theoretical question: How can environmentally oriented, spiritually motivated individuals and movements be understood as religious when many of them reject religious and supernatural worldviews? The "dark" of the title further expands this idea by emphasizing the depth of believers' passion and also suggesting a potential shadow side: besides uplifting and inspiring, such religion might mislead, deceive, or in some cases precipitate violence. This book provides a fascinating global tour of the green religious phenomenon, enabling readers to evaluate its worldwide emergence and to assess its role in a critically important religious revolution."

In answering the question in the interview as to what sparked his interest in the topic for this book Taylor writes:

"I have long been interested in grassroots social and environmental movements, and whether and to what extent religious perceptions and moral values motivates their participants. When working on an earlier book, Ecological Resistance Movements, I began to see that ideas that found fertile ground within grassroots environmental movements around the world were becoming increasingly influential. As I traveled around the world in the subsequent years, I encountered a fascinating and diverse set of examples that convinced me that something new and critically important was emerging that could decisively reshape the political, environmental, and religious landscape. I called this phenomena Dark Green Religion, and by this I mean religious (or religion-resembling) beliefs and practices that consider nature to be sacred and worthy of reverent care, and non-human organisms to be kin and as having intrinsic value."

When Taylor is asked what he wants his readers to take away from the book, in part he says:

"Religion and environmental ethics were transformed forever when on November 24, 1859, Charles Darwin’s On the Origin of Species was published. It shattered traditional religious explanations for the fecundity and diversity of the biosphere. Where this cognitive shift has been made, traditional religions with their beliefs in non-material divine beings are in decline. The desire for a spiritually meaningful understanding of the cosmos, however, did not wither away, and new forms of spirituality have been filling the cultural niches previously occupied by conventional religions. I argue that the forms I document in Dark Green Religion are much more likely to survive than longstanding religions, which involved beliefs in invisible, non-material beings. This is because most contemporary nature spiritualities are sensory (based on what we perceive with our senses, sometimes enhanced by clever gadgets), and thus sensible. They also tend to promote ecologically adaptive behaviors, which enhances the survival prospects of their carriers, and thus their own long-term survival prospects."

A few observations are in order for contemporary students of religion.

First, as Taylor reminds us, religion is not always defined by belief in a divine being.

Second, this Dark Green Religion dovetails with Gordon Lynch's discussion about progressive spirituality in his book The New Spirituality: An Introduction to Progressive Belief in the Twenty-first Century (I.B. Tauris, 2007).

Third, the discussion of this religious nature spirituality lends credibility to conservatives who have argued there is often a religious dimension to many facets of the environmental movement.

Fourth, in terms of popular culture, such sentiments may also be seen underlying the science fiction/fantasy film Avatar, which has resonated with audiences for this and other reasons.

Dark Green Religion will help readers understand such sentiments, and gain a greater sense of a movement that will likely continue to exert broad influence. Chapter one can be read here as a preview.

Interview at Sacred Tribes Journal: Miguel De La Torre on Haiti, It's People and Religion

A new interview is now available at Sacred Tribes Journal with Miguel De La Torre, Associate Professor of Social Ethics at Iliff School of Theology. Dr. De La Torre has researched, written, and lectured on a number of topics, including the Afro-Cuban religion of Santeria, as well as social ethics and biblical interpretation from the perspective of marginalized peoples. I interview him at Sacred Tribes Journal on the topic of Haiti, it's people and its religious expressions. Here is an excerpt:

John Morehead: Although America has invested a lot of money in Haiti over the years and through various presidential administrations, they know very little about the nation. Many assume it is largely a nation which practices voodoo when in fact it has a large Christian population. Can you paint a portrait of Haitian religious expression?

Miguel De La Torre: Before I address the religious aspects I’d like to discuss America’s investment in Haiti. We need to be aware that America from very early on never really wanted to see Haiti succeed. When the Haitian slaves overthrew their slave owner masters, this was really the first democracy in the Caribbean that was established. The democracy in the United States was leery of having a Haitian democracy. People like Thomas Jefferson were very concerned that a nation of free black people, run by free black people might be a bad inspiration for his personal black slaves and those in the South. There has always been this desire to make sure the Haitian people did not succeed because if they were to succeed as a country then that would begin to undermine the mythology of white supremacy. This was active in the time of Jefferson, up to the Civil War, and after the Civil War. So there has always been this relationship with Haiti where we did not want to see it be successful. Saying that, the other thing we need to keep in mind is that the United States has throughout the last century had Haiti as part of its gunboat diplomacy as well as a good neighbor policy. Both tend to appropriate the resources of Haiti for the economic benefit of the United States. I want to emphasize this relationship between the two countries for the last couple of centuries that has not always been positive for the Haitian people.

As to the religiosity of Haiti, it’s naïve to say that all Haitians are practitioners of voodoo. It would be the same as saying all Americans are Protestants. It’s a very simplistic, naïve understanding. There is a strong presence of the Catholic Church, of Protestants and evangelicals including missionaries, of Pentecostals, also of African traditions, and a hybridity of all these traditions. Those in most Caribbean nations do not necessarily conform to just one religion. It is common to be a member of more than one tradition. So when I was growing up in New York City I went to Catholic school and at night we practiced Santeria, and there didn’t seem to be a disconnect in my mind or that of the other practitioners.

Read the entire interview here.

Pat Robertson and Haitian 'Devil Pact': Insert Foot in Mouth, Rinse, and Repeat

Various media outlets are reporting the statement of Pat Robertson that the horrific earthquake that has devastated Haiti is the alleged result of a pact with the devil by the island nation. One wonders how Haiti's large Christian population figures into this equation, or if Robertson is aware of that factor.

This is but the latest statement by Robertson and other television evangelists who claim to know the mind of the divine on natural disasters and acts of terror, including claims that Hurricane Katrina, South Asian tsunamis, and the 9/11 attacks were the result of God's judgment. Robertson's latest statement may be something of self-fulfilling prophecy in that earlier this month he predicted divine judgment, but in this case the object of God's wrath was to be America.

As a Christian I am embarrassed by such statements that are associated with my faith and Christians. I repudiate them and am thankful that there is a new generation of evangelicals who do not share such sentiments, and a new group of Christian scholars pursuing more profitable and productive understandings of cultures and religions.

Publishers Weekly mentions Halos & Avatars

Halos & Avatars has come to the attention of Publishers Weekly, and they like it. The reference to virtual communities may refer to my chapter. Here's the mention:

Halos and Avatars: Playing Video Games with God Edited by Craig Detweiler. Westminster John Knox, $19.95 paper (241p) ISBN 978-0-664-23277-1

Rather than write off as childish one of the most influential popular culture phenomena ever, Detweiler (Into the Dark: Seeing the Sacred in the Top Films of the 21st Century) assembles a savvy group of experts to explore the spiritual and theological implications of video gaming. Those not familiar with the contemporary scene will be amazed to discover how far video games have evolved since the days of Pac Man and Space Invaders. Video games, as a number of these scholars point out, have integrated a narrative aspect that is fascinating and complex—the characters have literally become three-dimensional. Some of the other important issues raised include the power of gaming to build virtual communities, the ways games can help children develop virtues, and the myriad ways religion is portrayed. Especially compelling is an examination of how Muslims are characterized in games. These essayists are fans who lovingly approach and reproach video games, and they earnestly hope that all who pick up a joystick will reflect on the spiritual possibilities. (Feb.)

Halos and Avatars Available for Pre-Order

The book Halos and Avatars: Playing Video Games with God (Westminster John Knox Press), edited by Craig Detweiler of Pepperdine University, will be available for shipping in January, and pre-orders can be placed now through distributors like Amazon.com. The editor's introduction can be read here. The product description is as follows:

Craig Detweiler’s collection of up-to-the-minute essays on video games’ religious themes is for gamers, parents, pastors, media scholars, and theologians—virtually anyone who has dared to consider the ramifications of modern society’s obsession with video games. And there is a wealth of material to explore. From a feminist reading of the Left Behind video game to an examination of bioethics and theology in controversial games such as BioShock, this book takes on an exploding genre in popular culture. Detweiler’s well-researched work features interviews with the creators of some of today’s most popular games, who discuss their creative process and some of the deeper issues they seek to address. Essayists run the gamut from ESPN’s Matt Kitchen to Fuller Seminary’s Daniel Hodge.

Introduction: Halos and Avatars by Craig Detweiler

Section 1: Playing Games with God
1. From Tekken to Kill Bill: The Future of Narrative Storytelling? by Chris Hansen
2. Ultima IV: Stimulating the Religious Quest by Mark Hayse
3. The Play Is the Thing: Interactivity from Bible Fights to Passions of the Christ by Rachel Wagner
4. Islamogaming: The Transformation of Home Video Consoles (and Us) by Kutter Callaway

Section 2: Halos
6. Myst and Halo: A Conversation with Rand Miller and Marty O'Donnell by Lisa Swain
7. Madden Rules: Sports and the Future of Competitive Video Games by Matthew Kitchen
8. Poets, Posers, and Guitar Heroes: Virtual Art for a Virtual Age by Andrew McAlpine
9. BioShock to the System: Smart Choices in Video Games by Kevin Newgren

Section 3: Avatars
10. 'Til Disconnection Do We Part: The Initiation and Wedding Rite in Second Life by Jason Shim
11. Role Playing: Toward a Theology for Gamers by Dan White Hodge
12. Cybersociality: Connecting Fun to the Play of God by John W. Morehead

Conclusion: Born to Play by Craig Detweiler

Appendix: Beyond "Turn that Thing Off!" Elevating the Gaming Conversation between Parents & Kids by Kara Powell and Brad M. Griffin

"Detweiler and company add gaming to the growing field of religion and media studies. This groundbreakingbook includes spirituality, ethics, and theology in an analytic toolkit designed for parents and players as well as scholars and seekers.”
—Diane Winston, Knight Chair in Media and Religion at the USC Annenberg School for Communication

“Every parent, every gamer, every pastor needs to get Craig Detweiler’s superb collection of essays ASAP. Your ability to connect to a digital culture depends on it.”
—Leonard Sweet, Professor of Evangelism at Drew Theological School in Madison, New Jersey; and Visiting Distinguished Professor at George Fox University in Portland, Oregon

“Detweiler moves beyond the tired debate of whether video games are good or evil, probing a deeper, more interesting question: Where is God in the world of games?”
—David Thomas, author of “Video Game Reviews,” distributed by King Features Syndicate. He teaches critical video game theory at the University of Colorado, Denver

“As humanity becomes increasingly enmeshed with the interactive and the digital, we will need our spirit guides. Read this book to develop a balanced and informed sense of the way that the Spirit and the Game are starting to interact.”
—Edward Castronova, Associate Professor and Director of the Synthetic Worlds Initiative at Indiana University, and cofounder of www.terranova.blogs.com

The Sacred, Celebrity and Theological Challenge

An excerpt from Gary Laderman's Sacred Matters: Celebrity Worship, Sexual Ecstasies, the Living Dead, and Other Signs of Religious Life in the United States (New York & London: The New Press, 2009), p. 81:

"For many Christians, the fear that Jesus Christ is not the only truly divine celebrity, the sole source for true sacrality for the modern world, is an ongoing challenge to contemporary theology which has found itself increasingly displaced by and ill-equipped to deal with an Oprah or a Valentino, let alone a Bruce, Marilyn, or Elvis. The confusion and fear over the commingling of sacred and secular, and the possibility that people have multiple religious identities and identifications, some of which do not require a monotheistic God, is expressed in public culture through diatribe and jeremiads, sermonizing and, in some cases, soul-searching reflection."

Mormonism, Myths, and the Old Testament

Students of religion are aware that the religions differ on their understanding of the creation, and related to it, their views on the nature of the transcendent or the divine. This is certainly the case with evangelicals and Latter-day Saints. Both groups view the cosmos as the creation of God, but differ dramatically on their understanding of both the nature of the cosmos and the creator. Interestingly, they move conceptually in very different ways on this topic.

For evangelicals the cosmos is finite and dependent upon God for its origins and continuing existence. They differ on the degree of evolutionary development possible or actual within the cosmos on a number of levels (as evident in the debates between theistic evolutionists, progressive creationists, and young-earth creationists). Evangelicals also conceive of God as distinct, transcendent, and "other" in relation to the cosmos, existing as eternal and possessing "aseity," or non-contingency in relation to the cosmos or anything else for his existence.

By contrast Latter-day Saints move in very different conceptual circules in regards to the cosmos and the divine. For them matter is eternal and God is viewed as the creator in the sense of organizing matter into the shape of the cosmos. God himself is related to the cosmos not only as organizer, but also as a contingent and material being who has gone through a process of evolution and development, just as all human beings may experience.

Evangelicals and Latter-day Saints have debated these differing views of creation and creator for quite some time, both on philosophical and theological levels. While this level of discussion is important, in my view an even more significant aspect is missed in these discussions, that of myth. Robert Ellwood discusses the importance of myth:

[Myth] encodes in story the fundamental principles: its social organization and way of life; its essential rituals, taboos, and other institutions; its dreams and its fears. We need to always remember that a myth is not just a story; it is also architecture, music, ritual, art, people's names, the organization of society. More than '"ordinary" stories, however good or profound, real myths sets up a whole network of associations that may deeply dye many area of one's life.

Every religion has its myths, its powerful stories that include those of origins. These are important not only for the doctrines and theology that are developed out of them, but also for there explanatory power, and perhaps even more importantly, for the emotional impact they have on the individual, and by extension, their religious culture. The creation stories of Genesis represent the Hebrew creation myth that told them how their covenant-making God was also the creator of the cosmos and the people of the surrounding nations. This creation myth was later shared by the Christians as they became a separate and distinct subculture arising out of Judaism, and similarly, it became the foundation for the creation myth of the Mormon people as they arose out of more traditional forms of Christianity.

The point to be taken away from this post is that we must recognize the underlying significance of the creation myths to our respective religious cultures, and it is the power of these myths and not merely the doctrines derived from them that result in our strong convictions and disagreements on these matters. For example, because of their creation myth, evangelicals are scandalized by any suggestion that God might be material and evolve like the cosmos. For Latter-day Saints this is the most natural of perspectives because it flows from their creation myth. By focusing our discussions between our religious communities on the doctrines of creation and creator without connecting them to their respective myths we miss an essential element of understanding the emotive and intellectual power of our creation stories.

I'd like to make a suggestion that might provide some important tools for equipping evangelicals to be better prepared for addressing this issue. In 2010 Latter-day Saints will be studying the Old Testament. Evangelicals can pursue the same focus of study in order to better understand this portion of their Scriptures, and to better prepare them for discussion with Latter-day Saints. As a resource I recommend a resource to help with this in the form of John Walton's Ancient Near Eastern Thought and the Old Testament: Introducing the Conceptual World of the Hebrew Bible (Baker Academic, 2006). This book is helpful in that it paints a picture of the ancient near eastern context of the Old Testament as a corrective to evangelical assumptions that may color our (mis)interpretations formed by modernity in the West, and the creation-evolution and inerrancy debates. Among other topics Walton discusses the concepts of the world, the heavens, temples, and even magic and omens. A companion volume that connects the Hebrew creation story to the mythic is Robert Ellwood's fine introductory overview of the topic in his book Myth: Key Concepts in Religion (Continuum, 2008).

I hope a consideration of myth, and fresh perspectives on the Old Testament might help add new dimensions to our dialogue and understanding in the new year.

Laderman: Expanding Our Concept of the Sacred

I was recently looking through past articles posted at Religion Dispatches and found one I thought I'd draw attention to here. The article is by Gary Laderman, a scholar I have mentioned here previously. Laderman is Professor and Chairperson of the Department of Religion at Emory University, and the author of Sacred Matters, with the long but telling subtitle of Celebrity Worship, Sexual Ecstasies, the Living Dead, and Other Signs of Religious Life in the United States (The New Press, 2009). Laderman's work in religion dovetails with my own interest in spirituality and pop culture and much of what he has to say in Sacred Matters could likewise be applied to phenomenon I have researched such as Burning Man Festival and hyper-real spiritualities.

The article is titled "ARIS Survey Gets 'Religion,' Misses Boat." It's point of departure is the American Religious Identification Survey . Laderman notes how various segments of American culture presented certain features of the survey, but in the process missed a significant facet of how Americans construct their religious identity and engage in a spiritual quest. Survey takers tend to think of religion in certain traditional categories related to God, Scripture, and participation in institutional worship settings. But Laderman suggests this misses a large part of the picture:

What if there were more to religious life in America than belief in God? More holy possibilities than those outlined in the so-called “Great Religions of the Book”—Judaism, Christianity, and Islam—or other sacred texts like the Upanishads in Hinduism or the Tibetan Book of the Dead in Buddhism?

What if religion is better understood as a ubiquitous feature of cultural life, expressed through and inspired by basic, universal facts of life and fundamentally biological phenomena in human experience: suffering and ecstasy, reproduction and aging, family and conflict, health and death.

If traditional ways of thinking about religion miss an essential part of religious practice today what then might contemporary spirituality look like? Laderman continues:

So what if the sacred is not only, or even primarily, tied to theology or religious identity labels like more, less, and not religious? We might see how religious practices and commitments emanate from unlikely sources today: science and the pursuit of truth; music and the social ecstasy of concerts; violence and the glorification of warfare; celebrity worship and technological wonders; heroic doctors and evil villains; funereal spectacles and sexual compulsions; the Super Bowl and sacrificed soldiers; Elvis and drugs, both legal and illegal.

Whether the reader agrees or disagrees with Laderman's suggestion it is worth considering. Perhaps we are missing out on understanding a significant part of America's spiritual quest because we're asking the wrong questions. And we're asking the wrong questions because we're not thinking about the sacred in the ways that increasing numbers of people are doing so. Perhaps the church needs to start asking new questions and think more holistically about what the sacred encompasses.

Questions From a Cup of Coffee

When I went to Burning Man Festival a few years ago one of the more interesting facets was a display of pictures of people holding up their written responses to the question "Why do you do what you do?" I think this is a healthy question to ask ourselves, and one which we should ask more often, particularly in church contexts.

I was reminded of this as I drove down I-15 in Utah and saw a billboard put up by a local church. The caption read "Church Caffeinated," and between the two words was the image of a large cup of coffee. My reaction to the billboard was a mixture of disbelief and confusion. For those outside of my Utah context some background might be helpful in understanding my reaction.

Nearly 70 percent of Utah's population is Latter-day Saint, and this religious subculture has a number of distinctive practices, one of which is a dietary guideline known as the Word of Wisdom that encourages members to avoid "strong drink," usually interpreted as caffeinated and alcoholic drinks. With this in mind it's not difficult to see how the connection between a local church and a taboo drink might not be well received by the local religious population. To feel the emotional force of this consider a billboard put up in the Bible belt by a local Rastafarian group with the image of a marijuana cigarette and the words "church high" used as a means of attracting new members.

In light of these considerations I wonder why the church who sponsored the "church caffeinated" billboard would advertise itself in a way that would put itself at odds with a significant religious practice of the dominant religious culture. Throughout history, as the church has expressed itself in different cultures those that are the most meaningful to these cultures are those that are contextualized, or framed in ways that reduce the "cultural distance" between those "planting" the church and those who will make up its participants.

I understand this is a fairly large church for Utah so I am trying to come to grips with their advertising audience and rationale. Perhaps the church isn't trying to communicate to the general religious culture, but instead is trying to reach evangelicals looking for a more contemporary church experience. Another possibility is that the church is aiming a portion of this marketing message toward disaffected former Latter-day Saints who might gravitate toward a symbol that opposes their former religious culture. Even with these possibilities in mind as explanations it seems curious to me why a church would use such a marketing approach, even aimed at these possible constituencies, that puts itself at odds with the local religious culture.

Maybe its time for the church in general, even when it thinks its doing something relevant and hip, to start asking itself "Why do I do what I do?" In so doing we can bring our communication strategies, and our theology, into dialogue with the cultures in which we live.

Graham St. John: Technomad and Global Raving Countercultures

While I was conducting research for my M.A. thesis on Burning Man Festival, one of the more helpful sources was the Australian scholar, Graham St. John who did research on a similar countercultural festival called ConFest. Graham has continued his research over the last several years and has focused on rave culture. Below is an announcement concerning his new book on the topic, Technomad: Global Raving Countercultures (Equinox, 2009).

"Technomad: Global Raving Countercultures is the most wide-ranging and detailed of all the books on rave. More than the study of a musical movement or genre, Technomad offers an alternate history of cultural politics since the 1960s, from hippies and Acid Tests through the sound systems and 'vibe-tribes' of the 1990s and beyond. Like Greil Marcus's Lipstick Traces, Technomad makes unexpected but entirely convincing connections between people, movements and events. Like Tom Wolfe's The Electric Kool-Aid Acid Test, St John's book introduces us to unknown heroes, committed geniuses and genuine revolutionaries. Beautifully written, with a genuinely international perspective on electronic dance music culture, Technomad is one of the best books on music I've read in some time."

- Professor Will Straw, Department of Art History and Communication Studies, McGill University

Book description:

A cultural history of global electronic dance music countercultures, Technomad explores the pleasurable and activist trajectories of post-rave culture. The book documents an emerging network of techno-tribes, exploring their pleasure principles and cultural politics. Attending to sound system culture, electro-humanitarianism, secret sonic societies, teknivals and other gatherings, intentional parties, revitalisation movements and counter-colonial interventions, Technomad investigates how the dance party has been harnessed for transgressive and progressive ends - for manifold freedoms. Seeking freedom from moral prohibitions and standards, pleasure in rebellion, refuge from sexual and gender prejudice, exile from oppression, rupturing aesthetic boundaries, re-enchanting the world, reclaiming space, fighting for "the right to party," and responding to a host of critical concerns, electronic dance music cultures are multivalent sites of resistance.

Drawing on extensive ethnographic, netographic and documentary research, Technomad details the post-rave trajectory through various local sites and global scenes, with each chapter attending to unique developments in the techno counterculture: e.g. Spiral Tribe, teknivals, psytrance, Burning Man, Reclaim the Streets, Earthdream. The book offers an original, nuanced theory of resistance to assist understanding of these developments. This cultural history of hitherto uncharted territory will be of interest to students of cultural, performance, music, media, and new social movement studies, along with enthusiasts of dance culture and popular politics.

Contents

1. Introduction: The Rave-olution?

2. Sound System Exodus: Tekno-Anarchy in the UK and Beyond

3. Secret Sonic Societies and Other Renegades of Sound

4. New Tribal Gathering: Vibe-Tribes and Mega-Raves

5. The Technoccult, Psytrance and the Millennium

6. Rebel Sounds and Dance Activism: Rave and the Carnival of Protest

7. Outback Vibes: Dancing Up Country

8. Hardcore, You Know the Score

Joseph Smith Jr.: Possibilities Beyond the True/False Prophet Dichotomy

How should evangelicals understand Joseph Smith Jr., founding prophet and president of The Church of Jesus Christ of Latter-day Saints? Typically, with their emphasis on doctrinal orthodoxy and the idea of true prophet vs. false prophet, evangelicals have tended to view Smith through the lens of heresy. While such considerations should not be discarded by evangelicals, they might also be understood as limiting in terms of what we might understand about Smith himself as well as the Mormon faith he helped initiate.

A helpful volume is available that provides additional interpretive possibilities. It is Joseph Smith Jr.: Reappraisals after Two Centuries, edited by Reid L. Neilson & Terryl L. Givens (Oxford University Press, 2009). This is a multi-contributor volume that attempts to move beyond the true/false prophet dichotomy. As noted in the Introduction:

One challenge in assessing the historical importance and relevance of Joseph Smith's thought has been related to the difficulty of moving beyond the question that arrests all conversation - the question that asks whether Smith was a prophet or fraud. These essays are rich in evidence that a variety of interpretive strategies can bypass this question in order to explore Smith's influence, historical impact, parallels with literary figures, and situatedness in new religious contexts. In addition, at least three of the essays directly address the challenge of transcending the insider/outsider schism in Joseph Smith studies (Maffly-Kipp, Mouw, and Hudson); their authors propose their own solutions.

Evangelicals will most likely be interested in Richard Mouw's contribution to this anthology with his chapter "The Possibility of Joseph Smith: Some Evangelical Probings." Here Mouw takes his cue from a late nineteenth century work by Herman Bavinck, described by by Mouw as "a staunch defender of Calvinist orthodoxy." Writing to fellow Calvinists about the need for openness in considering Islam, as well as other non-Christian religions, Bavinck wrote (as cited by Mouw):

In the past the study of religions was pursued exclusively in the interest of dogmatics and apologetics. The founders of [non-Christian] religions, like Mohammed, were simply considered imposters, enemies of God, and accomplices of the devil. But ever since those religions have become more precisely known, this interpretation has proved to be untenable; it clashed both with history and psychology.

Mouw was surprised by Bavinck's views. He writes,

Bavinck's observation that Islam has "become more precisely known" is even more poignant now than when he offered it in his nineteenth-century context. For one thing, we have come to understand better Islam as a system of thought. In the early days, Islam was seen primarily as a political and military threat--a circumstance wherein it is always tempting to demonize one's enemies. If, however, we are given an opportunity to study and dialogue with the other group's actual teachings in a leisurely manner, we must wrestle with the question of how those teachings have actually inspired deep commitments in the lives of sane people who sincerely accept their teachings.

Mouw goes on to argue that Bavinck's approach provides precedent for Christians in the more positive analysis of non-Christian religions. Moreover, Mouw argues that this same approach can and should be applied by evangelicals in their assessments of Joseph Smith Jr., thus providing broader interpretive possibilities.

For those evangelicals willing to accept such a posture, this volume provides a number of interesting insights into Mormonism's origins for reflection. For example, Mouw notes that Smith's theology "emerged in an environment shaped significantly by the high Calvinism of New England Puritanism." Catherine Albanese notes the metaphysical influences in Smith's culture in the form of hermeticism and Swedenborgianism. Richard Brodhead places Smith's conceptions of prophethood in the context of "forms of prophetism in the American 1830s." Margaret Barker and Kevin Christensen suggest that "an essential distinguishing characteristic of Mormonism -- [is] the blend of the numinous and the mystic" in poles of experience. And Laurie Maffly-Kipp encourages the exploration of the LDS Church's temple rituals not only from the perspective of Masonic influences, but also "as a radical protest against the philosophical premises of Protestant revivalism."

In the opinion of this researcher, while evangelicals should not jettison the true/false prophet dichotomy within certain theological frameworks, this should not be understood as the only context in which to evaluate or understand Joseph Smith and Mormonism. Broader interpretive possibilities exist that will enrich our understanding of the origins, development, and continuing appeal of Smith and his teachings. Joseph Smith Jr.: Reappraisals after Two Centuries provides evangelicals with a template and possibilities that enlarge our views of a worldwide religion, and the faith of our neighbors and friends.

New Book: Ten Years of Triumph of the Moon

Academic approaches to studying magic and the occult: examining scholarship into witchcraft and paganism, ten years after Ronald Hutton’s The Triumph of the Moon.

A collection of essays edited by Dave Evans and Dave Green
Contributions by: Ronald Hutton, Amy Hale, Sabina Magliocco, Dave Green, Henrik Bogdan, Phillip Bernhardt-House, R.A. Priddle, Geoffrey Samuel, Caroline Tully & Dave Evans.

Ten years on from the groundbreaking Triumph of the Moon: A history of Modern Pagan Witchcraft by Professor Ronald Hutton, a selection of worldwide scholars, some ‘big names; some newer in the field, with nearly two centuries of hands-on pagan research experience between them, present a collection of researches inspired by, deriving from or just celebrating the immense impact of that seminal book. The topics cover many historical periods, many academic disciplines and it provides a wealth of information of use to academic scholar and interested freelance reader alike. Includes an extended essay by Ronald Hutton on the history of such scholarship, the state of it today and some of his thoughts for the future.

“Those engaging in Pagan Studies, provided that they speak and write in sufficiently public a manner, are inevitably going to mould the traditions that they are studying. Whether they are concerned with the history of forms of contemporary Paganism, or with their present nature, their work is going to have a lasting and continuing impact on the identities which Pagans assume and embody, and the manner in which they relate to society as a whole. I hope that this book will be read by people within the university system, and also by both Pagans and curious general readers: and my most important message is that all of them matter to the way in which Paganism is to develop in the next few decades, and probably for much longer: we are all weavers of the tapestry of time”- Ronald Hutton

ISBN 978-0-9555237-5-5 / 232 pages UK price £14.99 /US $22.50
Buy online from amazon.com

Debate, Dialogue and Sales Scripts

Eric Reitan has written an interesting article for religion dispatches that touches on a documentary called Collision which presents the debates between atheist Christopher Hitchens and evangelical pastor Douglas Wilson. The article has implications not only for evangelicals as they engage atheists, but also in their engagement with those with religious commitments.

Reitan laments that as a result of the debates between Hitchens and Wilson nothing really happens to change the participants. He then goes on to describe why:

Put another way, Wilson advocates going into debates armed with a range of rehearsed responses and rejoinders—a flexible script, if you will. I am reminded of the scripts that novice salespeople are given, scripts which including the array of “rebuttals” they’re supposed to use in response to the various reasons customers might offer for not buying a product. For the salesperson armed with this flexible script, the human vulnerability of the single mother (one who expresses concern both for her children’s safety and for her precarious financial situation, for example) becomes a trigger for a set of prepared arguments that will ultimately result in a payment plan for a state-of-the-art, overpriced set of fire detectors.

One of the consequences of such scripts is that you don’t need to engage in an authentically personal way with the other individual and what she is saying. You just have to learn which objections or attacks to pluck from your toolkit in response to various challenges.

When it comes to selling a product, the purpose of such a script is clear: to keep the salesperson focused on making the sale, regardless of what the potential customer might say. But what is the purpose of using such a script in a debate? It certainly isn’t for the debaters to learn from one another, to be challenged by new ideas so that they might rethink and refine their own convictions. In a very real sense, it’s about preventing such transformations. When debaters rely on a flexible script, a challenge never triggers the question, “Could my opponent be right about this?” Instead, it sends them digging in their toolkit for the right retort. And when debaters lose, they are inspired to refine or expand their scripts, rather than the difficult work of revising the beliefs the scripts are intended to defend.

I think this insight is significant, and evangelicals need to reflect on it in various contexts. In my own experience I have participated in public debates with an atheist on three separate ocassions, and I will never do this again. Why? Because I felt like there was no interaction between my "opponent" and I, and no soul searching on the part of those in the audience. After the debate both "sides" went away feeling confirmed in their respective views.

I also think the debate format is what evangelicals assume or smuggle into their expectations when watching public dialogues between evangelicals and Latter-day Saints. As a result such events become the kind of interaction where we each bring our personal scripts (and we hope our dialogue/debate representative has too) and do very little listening, and surely very little modification of our understanding of the beliefs and practices of others, or our own views as well.

The kind of dialogue that is needed is that advocated by Eric Sharpe: "The best dialogue is one in which those old-fashioned virtues of courtesy and mutual respect are allowed to have the upper hand of what our culture seems to be best at: points-scoring and vilifying the oppostion."

How might we engage in forms of interreligious dialogue that move beyond the sales scripts and preaching to our choir?