As “religion,” beer predates Christianity and Islam. And it is back on sale in Iraq.
(In some areas, as I understand, the sellers of alcoholic beverages come from Iraq’s dwindling Christian community. I do not know if that is the case here.)
Via Instapundit.
Back from a week on the road to a full inbox and a desk covered with bills to pay, I offer a few links for your kind attention:
¶ Attention Kemetic reconstructionists: Don’t let your temple-builders become anemic.
¶ A list of things that offend Muslims. Anyone want to try the Pagan equivalent? I think it would be a lot shorter. Piggy banks and Easter eggs don’t bother me. Can you imagine Pagans rioting in the streets over the crappy remake of The Wicker Man and giving director Neil LaBute the Theo Van Gogh treatment? I can’t either. We prefer to just make fun of it.
¶ This will go onto my must-see list: Jason Pitzl-Waters notes an upcoming movie about the philosopher Hypatia. An uncompromising Neoplatonist, from what I understand, she was murdered by a Christian mob after some bishop put out a fatwa against her.
¶ When monotheists turn violent (which is often): Mormon missionaries vandalize Catholic shrine in southern Colorado. Mormon higher-ups ask forgiveness of Blessed Mother. That was a joke. Actually, they apologized to the San Luis, Colo., town board: one quasi-theocracy to another. They also want to build a huge church in the little town.
¶ Indigenous religious leaders meet about environmental crises. News of the meeting did not apparently make it to the BBC, for instance. I applaud what they are doing, but, unfortunately, they need better media relations. Or else to invite some Pagan bloggers such as Jason.
¶ Wicca is the “designated Other” for comics artists too.
¶ Maybe the Church of Google monotheists would not behead unbelievers.
¶ No pardon for Helen Duncan, convicted under the 1735 Witchcraft Act. (Earlier post here.)
Pagan performance-studies scholar Jason Winslade is interviewed at the TheoFantastique blog on Witchcraft and the entertainment industry:
Let me first say that I have a hard time coming up with any examples of “real witchcraft” or “real magic” in television or films. As you rightly state in your blog, any portrayals of these phenomena are inevitably fantasy with fancy special effects and things flying around. Any practitioner will tell you that this does not happen. At least they do not in the waking world. (Of course, this begs the question what “real magic” actually is – ask 3 practitioners and you’ll get 5 answers. Certainly “real” magic, with the exception of ritual, is much more of an internal process, and thus doesn’t lend itself to special effects extravaganzas). Some programs may incorporate sound magickal philosophy and metaphysics but their application is ultimately fantastical.
TheoFantastique is written by John Morehead, who also writes Morehead’s Musings, where he has a special interest in Christian evangelism to new religious movements.
On the Kamchatka Peninsula in Russia’s Far East (across from Alaska), indigenous people are engaged in a work of cultural survival.
“Everyone of my generation speaks the Koryak language, knows the customs, dances, dishes like in the ancient times. But some of our children don’t know anything at all,” said folk performer Lidia Chechulina, slightly breathless after dancing to the beat of a deer-skin drum and the music of her own voice.
Her songs, sung in a guttural language reminiscent of Chinese, describe the beauty of the tundra, volcanoes and the sea, she explains. She adds that songs, one for each person, accompany Koryaks all their lives and act as a charm.
Soviet Communism, with all its Marxist talk about the dignity of labor, etc., had about the same effect on the Siberians peoples as Christianity did on the American Indians–especially when the Bureau of Indian Affairs used to hire missionaries as Indian agents. But then both Christianity and Marxism are monotheisms, in a sense.
As a Reed College student in my freshman humanities class, I read St. Augustine’s Confessions, often considered to be the first autobiography in the Western world.
Augustine did more to shape institutional Christianity in the West (Roman Catholics, Protestants) than anyone except the apostle Paul. The eastern Orthodox churches were not so impressed by him.
I re-read The Confessions when I was working on The Encyclopedia of Heresy and Heretics, because of Augustine’s former involvement with the followers of Mani.
Being older and a little wiser–and also Pagan–I was somewhat less impressed by how piously he ditches his Pagan girlfriend, the mother of his son, because his Christian mother (St. Monica) does not like her and wants him to marry a Christian virgin. Monica herself advised Christian women to be sweet to husbands who beat them. You can find her spiritual heirs on the shelves of Christian bookstores today.
Augustine’s big book, however, is The City of God, which established him as a theologian. I never had read it, but I have decided to attempt at least the first half, which is his attack on Roman polytheism.
He wrote it around 410, roughly 50 years after Julian, the last Pagan emperor, and a century after the imperial house (except Julian) became officially Christian. Paganism lingered, more in the Western empire than in the East, I think, but no longer enjoyed such government subsidies as formerly.
Its historical context was the Visigoths’ attack on Rome. The Visigoths, who had lived in present-day Bulgaria, were tribes allied to Rome, and the attack was part of an attempt by their leader, Alaric, to become supreme Army commander–or maybe more–it was a complicated time of military-political contests for rulership. But the idea of barbarians breaking into Rome was a big shock for the empire, and some people claimed it happened because Rome had abandoned the old gods.
Here is were Augustine seems to “spin” his story, however, in a manner worthy of a Sunday-morning political TV talk show. He did teach rhetoric, after all.
Right off, in Book I, he makes much how the “the barbarians” spared residents of Rome who fled to Christian churches, even Pagans. He writes, “For of those who you see insolently and shamelessly insulting the servants of Christ, there are numbers who would not have escaped that destruction and slaughter had they not pretended that they themselves were Christ’s servants.”
He was not an eyewitness, but let’s assume he was right. But what he does not mention is that “the barbarians” themselves–at least some of them, including Alaric–were Christians.
The only problem is that from Augustine’s point of view, they were the wrong flavor of Christians. They were Arian Christians, who believed Jesus was created by God the Father instead of having existed eternally as part of the Trinity. Arianism was big among the Germanic tribes, possibly because it made Jesus more of a “culture hero.”
The controversy was long and bitter, so Augustine prefers to write about “barbarians” instead of admitting that they were largely Christian barbarians looting a Christian/Pagan city.
That’s Book (in other words, “chapter”) One. I might have more to say about his take on polytheism later.
I have not yet seen it, but English scholar Jo Pearson has a new book, Wicca and the Christian Heritage. Amazon-UK link here.
From the publisher’s catalog:
What is Wicca? Is it witchcraft, Paganism, occultism, esotericism, magic, spirituality, mysticism, nature religion, secrecy, gnosis, the exotic or ‘other’? Wicca has been defined by and explored within all these contexts over the past thirty years by anthropologists, sociologists and historians, but there has been a tendency to sublimate and negate the role of Christianity in Wicca’s historical and contemporary contexts.
Joanne Pearson ‘prowls the borderlands of Christianity’ to uncover the untold history of Wicca. Exploring the problematic nature of the Wiccan claim of marginality, it contains a groundbreaking analysis of themes in Christian traditions that are inherent in the development of contemporary Wicca. These focus on the accusations which have been levelled against Catholisicm, heterodoxy and witchcraft throughout history: ritual, deviant sexuality and magic.
Over at GetReligion, a blog devoted to the collision of religion and journalism, Terry Mattingly links to a story of a Pentecostal preacher in trouble.
The details do not concern me. What caught my eye was this part of the linked posting:
Again, in my opinion, this false teaching arose because church leaders saw a need to conceal the widespread sexual immorality in their own ranks. “Touch not mine anointed” is often repeated alongside the Apostle Paul’s statement that “the gifts and calling of God are without repentance.” The latter verse, from Romans, is used to rationalize how a minister can lead a completely dissipated life and still display genuine gifts of God such as the ability to preach or prophesy. The misuse of these verses has done tremendous damage within the Pentecostal-charismatic tradition.
Something that we polytheists should understand — something that I learned in my first coven — is that magickal ability or even the favor of the gods is not the same thing as moral character.
When Mattingly calls Rev. Allen “charismatic — in every sense of the word,” that is what he is saying, with his Christian terminology. The man has “the juice.” But having the juice does not mean that you trust in him other areas.
I suspect that Socrates, for instance, knew that perfectly well. Consequently, he does not discuss it. Every ancient Athenian probably knew that you could be filled with divine power — enthused — now and then, but being so enthused did not make you a philosopher.
Monotheists, however, want it all in one package: the Professional Good Man, to borrow a phrase from Elmer Gantry. Consequently, they are always dealing with clergy-corruption issues.
I had not realized that Pentecostal Christians, in particular, used Bible verses to explain away the issue. They ought to just understand that even if someone “displays the genuine gifts of [their] God,” he or she may still not be someone to listen to in other areas. Their sheep/sheepherder model of organization gets them in trouble again and again.
During the 2002 American Academy of Religion-Society of Biblical Literature annual meeting in Toronto, the Royal Ontario Museum had a well-timed display of the so-called “James ossuary.”
It was a 1st-century CE stone box of a type used in the Middle East back then for storage of cleaned and dismembered skeletons of the dead. This one was inscribed, “James the brother of Jesus,” and much excitement was felt over that.
Until it turned out to be a fake. The box was real enough, but the inscription was not.
So you have to wonder about these inscriptions that claim to read “Judah son of Jesus,” “Mary,” and so on.
Now the Discovery Channel is about to unleash a show about a whole stack of ossuaries. Yes, it’s the Jesus Family Tomb.
Ah, biblical archaeology. It’s rarely dull. The “Lost Tomb of Jesus” indeed. How the Christian bloggers will blog, the preachers will preach, and the dull thumping sound you hear is an archaeologist beating his head against the wall.
(The title is an homage to Malvina Reynolds, whose songs helped me to survive high school.)
I knew Jeff Sharlet from Killing the Buddha and his great Harper’s piece on New Life Church in Colorado Springs. It turns out that he has a quirky personal blog too: Call Me Ishmael.
Check out his comments on Christian fundamentalist art.
My tentative theory: As religious art traditionally uses eroticism to channel worldly desires toward spiritual concerns, contemporary fundamentalist art uses eroticism to channel sex — the visual currency of power in an advertising culture — away from women and toward men. Either that, or it’s a vast gay conspiracy.