Quotes & Sayings


We, and creation itself, actualize the possibilities of the God who sustains the world, towards becoming in the world in a fuller, more deeper way. - R.E. Slater

There is urgency in coming to see the world as a web of interrelated processes of which we are integral parts, so that all of our choices and actions have [consequential effects upon] the world around us. - Process Metaphysician Alfred North Whitehead

Kurt Gödel's Incompleteness Theorem says (i) all closed systems are unprovable within themselves and, that (ii) all open systems are rightly understood as incomplete. - R.E. Slater

The most true thing about you is what God has said to you in Christ, "You are My Beloved." - Tripp Fuller

The God among us is the God who refuses to be God without us, so great is God's Love. - Tripp Fuller

According to some Christian outlooks we were made for another world. Perhaps, rather, we were made for this world to recreate, reclaim, redeem, and renew unto God's future aspiration by the power of His Spirit. - R.E. Slater

Our eschatological ethos is to love. To stand with those who are oppressed. To stand against those who are oppressing. It is that simple. Love is our only calling and Christian Hope. - R.E. Slater

Secularization theory has been massively falsified. We don't live in an age of secularity. We live in an age of explosive, pervasive religiosity... an age of religious pluralism. - Peter L. Berger

Exploring the edge of life and faith in a post-everything world. - Todd Littleton

I don't need another reason to believe, your love is all around for me to see. – Anon

Thou art our need; and in giving us more of thyself thou givest us all. - Khalil Gibran, Prayer XXIII

Be careful what you pretend to be. You become what you pretend to be. - Kurt Vonnegut

Religious beliefs, far from being primary, are often shaped and adjusted by our social goals. - Jim Forest

We become who we are by what we believe and can justify. - R.E. Slater

People, even more than things, need to be restored, renewed, revived, reclaimed, and redeemed; never throw out anyone. – Anon

Certainly, God's love has made fools of us all. - R.E. Slater

An apocalyptic Christian faith doesn't wait for Jesus to come, but for Jesus to become in our midst. - R.E. Slater

Christian belief in God begins with the cross and resurrection of Jesus, not with rational apologetics. - Eberhard Jüngel, Jürgen Moltmann

Our knowledge of God is through the 'I-Thou' encounter, not in finding God at the end of a syllogism or argument. There is a grave danger in any Christian treatment of God as an object. The God of Jesus Christ and Scripture is irreducibly subject and never made as an object, a force, a power, or a principle that can be manipulated. - Emil Brunner

“Ehyeh Asher Ehyeh” means "I will be that who I have yet to become." - God (Ex 3.14) or, conversely, “I AM who I AM Becoming.”

Our job is to love others without stopping to inquire whether or not they are worthy. - Thomas Merton

The church is God's world-changing social experiment of bringing unlikes and differents to the Eucharist/Communion table to share life with one another as a new kind of family. When this happens, we show to the world what love, justice, peace, reconciliation, and life together is designed by God to be. The church is God's show-and-tell for the world to see how God wants us to live as a blended, global, polypluralistic family united with one will, by one Lord, and baptized by one Spirit. – Anon

The cross that is planted at the heart of the history of the world cannot be uprooted. - Jacques Ellul

The Unity in whose loving presence the universe unfolds is inside each person as a call to welcome the stranger, protect animals and the earth, respect the dignity of each person, think new thoughts, and help bring about ecological civilizations. - John Cobb & Farhan A. Shah

If you board the wrong train it is of no use running along the corridors of the train in the other direction. - Dietrich Bonhoeffer

God's justice is restorative rather than punitive; His discipline is merciful rather than punishing; His power is made perfect in weakness; and His grace is sufficient for all. – Anon

Our little [biblical] systems have their day; they have their day and cease to be. They are but broken lights of Thee, and Thou, O God art more than they. - Alfred Lord Tennyson

We can’t control God; God is uncontrollable. God can’t control us; God’s love is uncontrolling! - Thomas Jay Oord

Life in perspective but always in process... as we are relational beings in process to one another, so life events are in process in relation to each event... as God is to Self, is to world, is to us... like Father, like sons and daughters, like events... life in process yet always in perspective. - R.E. Slater

To promote societal transition to sustainable ways of living and a global society founded on a shared ethical framework which includes respect and care for the community of life, ecological integrity, universal human rights, respect for diversity, economic justice, democracy, and a culture of peace. - The Earth Charter Mission Statement

Christian humanism is the belief that human freedom, individual conscience, and unencumbered rational inquiry are compatible with the practice of Christianity or even intrinsic in its doctrine. It represents a philosophical union of Christian faith and classical humanist principles. - Scott Postma

It is never wise to have a self-appointed religious institution determine a nation's moral code. The opportunities for moral compromise and failure are high; the moral codes and creeds assuredly racist, discriminatory, or subjectively and religiously defined; and the pronouncement of inhumanitarian political objectives quite predictable. - R.E. Slater

God's love must both center and define the Christian faith and all religious or human faiths seeking human and ecological balance in worlds of subtraction, harm, tragedy, and evil. - R.E. Slater

In Whitehead’s process ontology, we can think of the experiential ground of reality as an eternal pulse whereby what is objectively public in one moment becomes subjectively prehended in the next, and whereby the subject that emerges from its feelings then perishes into public expression as an object (or “superject”) aiming for novelty. There is a rhythm of Being between object and subject, not an ontological division. This rhythm powers the creative growth of the universe from one occasion of experience to the next. This is the Whiteheadian mantra: “The many become one and are increased by one.” - Matthew Segall

Without Love there is no Truth. And True Truth is always Loving. There is no dichotomy between these terms but only seamless integration. This is the premier centering focus of a Processual Theology of Love. - R.E. Slater

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Note: Generally I do not respond to commentary. I may read the comments but wish to reserve my time to write (or write off the comments I read). Instead, I'd like to see our community help one another and in the helping encourage and exhort each of us towards Christian love in Christ Jesus our Lord and Savior. - re slater

Showing posts with label Christian Cults and Characteristics. Show all posts
Showing posts with label Christian Cults and Characteristics. Show all posts

Tuesday, July 26, 2022

Imposter Christianity vs (DEI) Diversity, Equity, and Inclusion, (CRT) Critical Race Theory, & Intersectionality




Imposter Christianity vs (DEI) Diversity,
Equity, and Inclusion, (CRT) Critical Race 
Theory, & Intersectionality

by R.E. Slater
July 26, 2022

DEI, CRT, and Intersectionality are explained here in the following three articles in non-politically polarizing language (unlike my own charged commentary, with apologies). I think you will find those articles helpful to read.

My Problem with Christian Denial & Obfustication

I've attended several universities in life. A very large, internationally ranked university for science, mathematics, engineering, IT, and general Humanities, Ancient History and Language studies. Then a private, conservative evangelical bible college for Psychology and Bible. Then a 3 year (it took me 4 years) M.Div. degree from the same school's Theological Seminary. And finally, 30/60 credits towards an MBA at a local state university.

This morning I became aware of my bible college (now a university in educational statue but still acting as a conservative private Christian college with its head planted firmly into the sand) firing 2/3's of its staff (42 persons) in order to clean house and wrap itself into the conspiritorial fellowships of neo-radical rightwing Republicanism and thereby actively decentering itself from such social issues as Christian humanities, humanism, social justice, and the ever evolving practices of civil, polyplural, multiethnic democracies. Gone are the olden days of penitance and service; in their place have come days of profanity and violence.

In so doing, my college, like so many other conforming Christian colleges, are going backwards in time against their historical progress forwards; backwards to their former selves to once again embrace varying forms of erring anti-abolition and anti-suffrage leagues known more commonly today as White Christian Nationalism. This then would be sympathetic forms of Christian white Supremacy seeking white cultural authoritarianism mixed with church-based theocracies of religiously interpreted dominionism over personal liberties:

"[White] Christian nationalism is Christian-affiliated religious nationalism seeks [religious dominion over] rightful civil liberties. Christian nationalists primarily focus on internal politics, such as passing laws that reflect their view of Christianity and its role in political and social life. In countries with a state Church, Christian nationalists, in seeking to preserve the status of a Christian state, uphold an antidisestablishmentarian position.

"Christian nationalists support the presence of Christian symbols and statuary in the public square, as well as state patronage for the display of religion, such as school prayer and the exhibition of nativity scenes during Christmastide or the Christian Cross on Good Friday.

"Christian nationalists draw support from the broader Christian right." - Wikipedia

I don't know about you but when's the last time you have experienced a fully healthy, fully blended church, seeking full congregational participation in polity, policy, and doctrine? Nope, me neither though I've been close to it several times. Just as perfect churches don't exist so I wouldn't recommend building a nation upon the church's example. It's not how I would envision a healthy, growing, Republican-based Liberal Democracy (see Wikipedia here for explanation) embracing social equality and justice for all - rather than for some if having the right color or having been assimilated into the right culture.

Using Opaque Christian Language Meaning Something Else

I next dived further into my Christian college's records along with it's contemporary history to discover it's leadership is willfully misusing Christian language. Thereby telling itself - and any who care to listen, such as its paying constituents - that Jesus is who they follow and worship. That diversity, equality, and inclusion is what they are all about. But by removing it's bible staff, faculty, and watching the outflow of non-whites out of its educational institution, it tells a different story. One that isn't as they say it is.

When reading through all these recent events of the college's newest statements, intentions, and actions, I noticed immediately the difficulty the institution was having with words they purposely were misconstruing so they could promote their own dogmatic church policies.

Words like toleration, social justice, and church missional work have become words playing into the conservative evangelical's fears of so called "liberalism" rather than a more proper fear of their own Christian associations, councils, synods, and fellowships' pell-mell flight into white Christian nationalism (WCN, aka "neo-rightwing republicanism").

Factually, flights into Christian revisional history cannot possibly begin to build upon evangelicalism's one time progress made over the years (1980s?) towards accepting, adapting, and learning to work within a multiracial democracy; nor, promote any decent global platform for Christian ministry in general.

Toleration is a Big Word with a Tricky Meaning for WCN's

Next I came to the authored books my college deemed important to the new president's resume and their hiring of him as I quickly came to the conclusion:

"Toleration" when used by WCNs can become an insipid term in the hands of disaffecting people or their dissenting groups. Such a word is intended as a derisional term to demean the other in everyway possible.
Importantly, as Christians following Jesus' example, we are to welcome and embrace difference... not to simply "tolerate" it as a different stream from white culture.

That said, my readers should know that Social Justice as expressed by DEI or CRT or even Intersectionality, is neither liberal nor marxist but the ethically right thing to do when placing emphasis on one's brothers and sisters rather than insisting on assimilating church members - as a rite of fundamental Christian passage - into the local white "Christian" culture so that "traditional" Christian whites might "tolerate" non-white cultures better:

The correct usage of terms, and honest declarations of purpose, are much better policies and more helpful to Christian mission than when claiming white privilege in usurping Scripture and faith under false ideologies of faith privilege.

Thus and thus, "Toleration" is a poisonous outlook and unhelpful in today's metamodern worlds of global exchange, eco-building, or conjoined human activities for humanity, equality, resource sharing, and justice. Like DEI and CRT, global intersectionality would be applauded by Jesus even if his children don't like it, fear it, and conspire against it with tricky self-righteous words like "toleration" betrayed by the users themselves trying to navigate their imposter faith with Jesus.

R.E. Slater
July 26, 2022




What is Diversity, Equity, and Inclusion (DEI)?



Diversity is the presence of differences that may include race, gender, religion, sexual orientation, ethnicity, nationality, socioeconomic status, language, (dis)ability, age, religious commitment, or political perspective. Populations that have been-and remain- underrepresented among practitioners in the field and marginalized in the broader society.


Equity is promoting justice, impartiality and fairness within the procedures, processes, and distribution of resources by institutions or systems. Tackling equity issues requires an understanding of the root causes of outcome disparities within our society.


Inclusion is an outcome to ensure those that are diverse actually feel and/or are welcomed. Inclusion outcomes are met when you, your institution, and your program are truly inviting to all. To the degree to which diverse individuals are able to participate fully in the decision-making processes and development opportunities within an organization or group.


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THE CRITICAL RACE TO DEI
- MORE THAN A THEORY

by Cherrie L. Davis
July 14, 2021


I am an expert on DEI. I am not sure why it started, but once I embraced it, I learned more. As I learned more, I was better able to help leaders forge a path that includes diversity in considering the best ways to create equitable workplaces. These workplaces foster creativity and innovation.

The study of race in America, critical race theory or CRT, has been an academic discipline that looks at history and law. The topic made headlines last September when former president Trump denounced it, however the academic study began in the 1940’s as scholars began piecing together events and timeframes that led to inequalities in post-emancipation United States.

I wrote recently about DEI and the confusion it can create. CRT is an addition to the alphabet soup that is bitter and uncomfortable to talk about—but we must talk about it. Not talking about it is what has gotten us to where we are, and it isn’t hearts and flowers all the time. In order to get to where we’re going, we need to understand DEI, CRT, and, to be poetic, what they mean to me (the DEI expert).

DEI, a ReCap

Diversity, equity, and inclusion. In a nutshell it is seeing differences and accepting those differences—some will call it being woke. When we address our differences, we can ask the natural questions: what is your culture (African American, Caribbean, Mexican, Pacific Islander, Chinese, Cambodian, Honduran)? Inclusion is not lumping all cultures into large generic buckets and accepting the stereotypes about them, not all Asians are good with numbers and not every Cuban can do magic with pork.

CRT, which we will get to, focuses on race in America, but DEI looks at gender, ability, age, religion, and other differences among people. Learning the unique things about a person allows them to be who they are without trying to fit into a prescribed box that either doesn’t belong to them or that may be true of other people of their culture but is not true of them. When people can be fully who they are, they are able to produce their best work and isn’t that what we as leaders want to provide?

Getting Critical (in Theory)

Critical race theory takes an accurate look at American history. It studies painful parts of US history, primarily the ways black people, descendants of slaves as well as black immigrants, are treated in the US.

As you might imagine, that creates some tension within the race whose history has been predominant—Anglo Saxons aka white people. It also creates a necessity to unlearn what we’ve been taught and relearn things like Reconstruction, violence towards black people, and how practices like convict labor created new forms of slavery.

CRT got its push into the forefront of academia in the mid 1980’s when scholars began researching governmental policies and legal cases. The research led to a difficult realization in research-based spheres, a truth many of us knew for a long time—the law is not neutral and that there is more than one correct answer for legal cases. CRT looks at post-abolition systems in the United States, how they favor whites, and how seemingly good intentions changed to bend the arc of justice back to where it always was.

This challenge to the status quo opens the door for people of color to consider their status and work to improve their cultural value and social standing. The very idea is contentious. The truth, however, is that history is written by the victor. CRT is looking at US history to identify places where liberty and justice was not for all and to empower people to move forward to create the country of equality alluded to at the start of our nation.

Intersectionality—Big Word, Important Mission

The convergence of race in US history and embracing diversity is the place of another academic word: intersectionality. If diversity is so great and critical race theory is an integral piece of DEI—which we’ve agreed is leadership goals–then shouldn’t we encourage CRT? At the intersection of these 2 ideas is the hard work that needs to be done. CRT forces us to face our dark past and accept that our history is not the amalgam of people lifted from the jungles of Africa to come to the new land where their mistreatment was rewarded by freedom.

The biggest debates are happening in Board of Education meetings across the country. Parents want to prevent the ugly parts of history from being taught before their students can understand it or they simply do not want it taught at all. By the time we see it in our workplaces, how we got to this moment matters little. What matters is how we address it and what we do to move forward in our common humanity, providing inclusive and equitable workplaces for everyone (enter the words of your HR DEI statement here).

There is nothing new about DEI or CRT. When CRT became soundbites taken out of context, it became the critical focus of our divided political state. In truth, we have been working on the move forward since the mid 1980’s. Maybe, though, we have been trying to be too easy on ourselves. We have tried to do the work of DEI without looking at why we need it. CRT focuses on race, but the questions at the intersection of the two are the same: How have we historically treated people? Have we used laws to validate our action or inaction? Have we let what we’ve been taught lead our thoughts, right or wrong? Ouch. Are you more afraid of losing your power to gain equity? Or, do you have to work to overcome beliefs about your culture before you can even begin to begin to create your best work? Are you exhausted? I’m a DEI expert and I’m exhausted—but the work must go on.

This is where honest, uncomfortable conversations need to happen. They need to happen with you to prevent the kind of heated arguments that we are seeing in the news now in your breakrooms.

Shift Points:
  • You know you. Consider what you think you may need to unlearn.
  • Accepting our past in its entirety is the key to moving forward together.
  • Everyone has overcome something. Be vulnerable enough to hear and to share with others.

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INTERSECTIONALITY: WHAT IS IT
AND WHY IT MATTERS

At UBC we believe excellence cannot be achieved without inclusion. But how we are included is shaped by how we present ourselves, the ways we are seen by others, the systems and norms of our campus, and how they all intersect. For the VPFO to meet our objectives around operational excellence, we each need to develop our understanding of people’s unique experiences, opportunities, and barriers.

What is intersectionality?


Kimberlé Crenshaw, an American civil rights advocate and professor at UCLA School of Law and Columbia Law School, talks about intersectional theory

Kimberlé Crenshaw is an American civil rights advocate and professor at both the UCLA School of Law and Columbia Law School. Kimberlé has created a way to think about our identities and how we experience the world called intersectionality.

Intersectionality is a framework that describes how our overlapping social identities relate to social structures of racism and oppression. Intersectionality merges many identity markers, including race, class, gender, sexual orientation, age, ethnicity, religion, disability, and more, to create a more truthful and complex identity.

For example, a queer black woman may experience the world on the basis of her sexuality, gender, and race — a unique experience based on how those identities intersect in her life.

Why is it important?

Intersectionality is directly tied to oppression. Oppression is the force that allows, through the power of norms and systems, the unjust treatment or control of people. Intersectionality shows us that social identities work on multiple levels, resulting in unique experiences, opportunities, and barriers for each person. Therefore, oppression cannot be reduced to only one part of an identity; each oppression is dependent on and shapes the other.

Understanding intersectionality is essential to combatting the interwoven prejudices people face in their daily lives.

What can I do?

By reflecting on our own identities, their intersections, and practice being mindful we can become better allies for marginalized groups or better able to articulate our own experience.

Wheel of power and privilege

Click the image for a larger view

This wheel diagram, the Wheel of Power/Privilege, is a simplified way to reflect on the many intersecting identities and power structures that we all engage with. Consider how your social identities play into your privilege. What areas sound like you? What types of privilege aren’t on the wheel? How are others you work with represented on the wheel?

Learning about intersectionality and how it affects all of us, both in our work and personal lives, allow us to respectfully communicate with peers, and deepens our understanding of the ways in which diversity, equity, and inclusion are relevant to our community.

To learn more about intersectionality, you can watch this TEDx talk by Kimberlé Crenshaw or read this Intersectionality Report by Ontario Association of Interval & Transition Houses.



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Kristin Du Mez: How White Evangelicals Corrupted
a Faith and Fractured a Nation
Nov 2, 2021

Hollywood’s strong men icon, portrayed by actors like John Wayne and Mel Gibson, have coopted core biblical teachings such as loving one’s neighbors and enemies, adding a militant battle cry. Mainstream evangelical leaders preach a “mutually reinforcing vision of Christian masculinity – of patriarchy and submission, sex and power.” 
In her NYT best-seller, Jesus and John Wayne, Kristin Du Mez traces how a militant ideal of white, Christian manhood has come to pervade evangelical popular culture in America. She argues this has led to the hero worship of Donald Trump, who embodies the ideal of militant masculinity, protector and warrior.
Cambridge Forum welcomed Du Mez to talk about her book with historians Jon Butler and Jemar Tisby. This talk is part of the Cambridge Forum’s THE SEARCH FOR MEANING, a 3 part series looking at the benefits and failures of organized religion in the US.
GBH Forum Network ~ Free online lectures: Explore a world of ideas. 
See our complete archive here: http://forum-network.org


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A supporter of then-President Donald Trump prays outside the US Capitol on January 6, 2021, in Washington.


An 'imposter Christianity' is threatening
American democracy

Analysis by John Blake, CNN
Sun July 24, 2022


(CNN)Three men, eyes closed and heads bowed, pray before a rough-hewn wooden cross. Another man wraps his arms around a massive Bible pressed against his chest like a shield. All throughout the crowd, people wave "Jesus Saves" banners and pump their fists toward the sky.

At first glance, these snapshots look like scenes from an outdoor church rally. But this event wasn't a revival; it was what some call a Christian revolt. These were photos of people who stormed the US Capitol on January 6, 2021, during an attempt to overturn the results of the 2020 presidential election.

The insurrection marked the first time many Americans realized the US is facing a burgeoning White Christian nationalist movement. This movement uses Christian language to cloak sexism and hostility to Black people and non-White immigrants in its quest to create a White Christian America.

A report from a team of clergy, scholars and advocates — sponsored by two groups that advocate for the separation of church and state — concluded that this ideology was used to "bolster, justify and intensify" the attack on the US Capitol.

Demonstrators pray outside the US Capitol in Washington on January 6, 2021.


Much of the House January 6 committee's focus so far has been on right-wing extremist groups. But there are plenty of other Americans who have adopted teachings of the White Christian nationalists who stormed the Capitol — often without knowing it, scholars, historians, sociologists and clergy say.

White Christian nationalist beliefs have infiltrated the religious mainstream so thoroughly that virtually any conservative Christian pastor who tries to challenge its ideology risks their career, says Kristin Kobes Du Mez, author of the New York Times bestseller, "Jesus and John Wayne: How White Evangelicals Corrupted a Faith and Fractured a Nation."

"These ideas are so widespread that any individual pastor or Christian leader who tries to turn the tide and say, 'Let's look again at Jesus and scripture,' are going to be tossed aside," she says.

The ideas are also insidious because many sound like expressions of Christian piety or harmless references to US history. But White Christian nationalists interpret these ideas in ways that are potentially violent and heretical. Their movement is not only anti-democratic, it contradicts the life and teachings of Jesus, some clergy, scholars and historians say.

Samuel Perry, a professor of religious studies at the University of Oklahoma who is authority on the ideology, calls it an "imposter Christianity."

Here are three key beliefs often tied to White Christian nationalism.

A belief that the US was founded as a Christian nation

One of the banners spotted at the January 6 insurrection was a replica of the American flag with the caption, "Jesus is My Savior, Trump is My President."

Erasing the line separating piety from politics is a key characteristic of White Christian nationalism. Many want to reduce or erase the separation of church and state, say those who study the movement.

One of the most popular beliefs among White Christian nationalists is that the US was founded as a Christian nation; the Founding Fathers were all orthodox, evangelical Christians; and God has chosen the US for a special role in history.

This painting chronicles lawmakers' signing of the Constitution of the United States in 1787.


These beliefs are growing among Christians, according to a survey last year by the Barna Group, a company that conducts surveys about faith and culture for communities of faith and nonprofits. The group found that an "increasing number of American Christians believe strongly" that the US is a Christian nation, has not oppressed minorities, and has been chosen by God to lead the world.

But the notion that the US was founded as a Christian nation is bad history and bad theology, says Philip Gorski, a sociologist at Yale University and co-author of "The Flag and the Cross: White Christian Nationalism and the Threat to American Democracy."

"It's a half truth, a mythological version of American history," Gorski says.

Some Founding Fathers did view the founding of the nation through a Biblical lens, Gorski says. (Every state constitution contains a reference to God or the divine.)
But many did not. And virtually none of them could be classified as evangelical Christians. They were a collection of atheists, Unitarians, Deists, and liberal Protestants and other denominations.

A Trump supporter holds a Bible as he gathers with
others outside the US Capitol on January 6, 2021.


The Constitution also says nothing about God, the Bible or the Ten Commandments, Gorski says. And saying the US was founded as a Christian nation ignores the fact that much of its initial wealth was derived from slave labor and land stolen from Native Americans, he says.

For evidence that the United States was founded as a secular nation, look no further than the 1797 Treaty of Tripoli, an agreement the US negotiated with a country in present-day Libya to end the practice of pirates attacking American ships. It was ratified unanimously by a Senate still half-filled with signers of the Constitution and declared, "the Government of the United States of America is not, in any sense, founded on Christian religion."

Does this mean that any White Christian who salutes the flag and says they love their country is a Christian nationalist? No, not at all, historians say. A White Christian who says they love America and its values and institutions is not the same thing as a White Christian nationalist, scholars say.

Gorski also notes that many devout Black Americans have exhibited a form of patriotism that does not degenerate into Christian nationalism.

American social reformer and abolitionist Frederick Douglass, circa 1880.


Gorski points to examples of the 19th century abolitionist, Frederick Douglass, and the Rev. Martin Luther King, Jr. Both were devout Christians who expressed admiration for America and its founding documents. But their patriotism also meant that "they challenged the nation to live up to its highest principles, to become a place of freedom, equality, justice and inclusion," he says.

The patriotism of White Christian nationalists, on the other hand, is a form of racial tribalism, Gorski says.

"It's a 'My tribe. 'We [White people] were here first. This is our country, and we don't like people who are trying to change it or people who are different' form of nationalism," Gorski says.

A belief in a 'Warrior Christ'

Videos from the January 6 attack show a chaotic, tear-gas-soaked scene at the Capitol that looked more like a medieval battle. Insurrectionists punched police officers, used flagpoles as spears and smashed officers' faces against doors while a mob chanted, "Fight for Trump!" The attack left five people dead and nearly 140 law enforcement officers injured.

The incongruity of people carrying "Jesus Saves" signs while joining a mob whose members are pummeling police officers leads to an obvious question: How can White Christian nationalists who claim to follow Jesus, the "Prince of Peace" who renounced violence in the Gospels, support a violent insurrection?

A protester holds up a Bible amid the crowd storming the
US Capitol Rotunda in Washington on January 6, 2021.


That's because they follow a different Jesus than the one depicted in the Gospels, says Du Mez, who is also a professor of history and gender studies at Calvin University — a Christian school — in Michigan. They follow the Jesus depicted in the Book of Revelation, the warrior with eyes like "flames of fire" and "a robe dipped in blood" who led the armies of heaven on white horses in a final, triumphant battle against the forces of the antichrist.

White Christian nationalists have refashioned Jesus into a kick-butt savior who is willing to smite enemies to restore America to a Christian nation by force, if necessary, Du Mez and others say.

While warlike language like putting on "the full armor of God" has long been common in Christian sermons and hymns, it has largely been interpreted as metaphorical. But many White Christian nationalists take that language literally.

Read more from John Blake:

That was clear on January 6. Some insurrectionists wore caps emblazoned with "God, Guns, Trump" and chanted that the blood of Jesus was washing Congress clean. One wrote "In God We Trust" on a set of gallows erected at the Capitol.

"They want the warrior Christ who wields a bloody sword and defeats his enemies," says Du Mez. "They want to battle with that Jesus. That Jesus brings peace, but only after he slays his enemies."

And that Jesus sanctions the use of righteous violence if a government opposes God, she says.

"If you deem somebody in power to be working against the goals of a Christian America, then you should not submit to that authority and you should displace that authority," she says. "Because the stakes are so high, the ends justify the means."

Supporters of then-President Donald Trump gather on the Ellipse
near the White House to hear him speak on January 6, 2021.


That ends-justify-the means approach is a key part of White Christian nationalism, says Du Mez. It's why so many rallied behind former President Trump on January 6. She says he embodies a "militant White masculinity" that condones callous displays of power and appeals to Christian nationalists.

But with few exceptions, White Christian nationalists do not accept this "militant masculinity" when exhibited by Black, Middle Eastern and Latino men, Du Mez writes in "Jesus and John Wayne." Aggression by people of color "is seen as a threat to the stability of home and nation," she writes.

Wisconsin Republican Senator Ron Johnson echoed this double standard last year when he said on a radio talk show that he never really felt threatened by the mostly White mob that stormed the Capitol on January 6.

"Now, had ... President Trump won the election and those were tens of thousands of Black Lives Matter and Antifa protesters, I might have been a little concerned," Johnson said.

Johnson later elaborated, saying "there was nothing racial about my comments-- nothing whatsoever."

This embrace of a warrior Christ has shaped some White evangelicals' attitudes on issues ranging from political violence to gun safety laws.

A survey last year by the Public Religion Research Institute revealed that of all respondents, White evangelicals were the religious group most likely to agree with the statement, "true American patriots might have to resort to violence in order to save the country."

There are also some White Christian nationalists who believe the Second Amendment was handed down by God.

Gun rights activists carrying semi-automatic firearms pose for a photograph
in the state Capitol Building on January 31, 2020, in Frankfort, Kentucky.


Samuel Perry, co-author of "Taking America Back for God: Christian Nationalism in the United States," wrote in a recent essay that among Americans surveyed who believe "The federal government should declare the United States a Christian nation," over two-thirds rejected the idea that the federal government should enact stricter gun laws."

"The more you line up with Christian nationalism, the less likely you are to support gun control," wrote Perry. "Guns are practically an element of worship in the church of white Christian nationalism."

A belief there's such a person as a 'real American'

In the 2008 presidential election, vice presidential candidate Sarah Palin introduced a new term to the political discourse. She talked about "the real America" and the "pro-America areas of this great nation." Since then, many conservative political candidates have used the term "real Americans" to draw contrasts between their supporters and their opposition.

Such language has been co-opted into a worldview held by many White Christian nationalists: The nation is divided between "real Americans" and other citizens who don't deserve the same rights, experts on White Christian nationalism say.

Republican vice presidential nominee Alaska Gov. Sarah Palin speaks
at the 2008 Republican National Convention in St. Paul, Minnesota.


Gorski, author of "The Flag and the Cross," says he found in his research a strong correlation between White Christian nationalism and support for gerrymandering—an electoral process where politicians manipulate district lines to favor one party or, some critics say, race over another. He found similar support among White Christian nationalists for the Electoral College, which gives disproportionate political power to many rural, largely White areas of the country.

When White Christian nationalists claim an election was stolen, they are reflecting the belief that some votes don't count, he says.

"It's the idea that we are the people, and our vote should count, and you're not the people, and... you don't really deserve to have a voice," Gorski says. "It doesn't matter what the voting machines say, because we know that all real Americans voted for Donald Trump."

Why White Christian nationalism is a threat to democracy

Those who want the US to become a Christian nation face a huge obstacle: Most Americans don't subscribe to their vision of America.

The mainstreaming of White Christian nationalism comes as a growing number of Americans are rejecting organized religion. For the first time in the US last year, membership in communities of worship fell below 50%. Belief in God is at an all-time low, according to a recent Gallup poll.

A parishioner bows his head to pray while celebrating midnight Mass
at St. Patrick's Cathedral on December 24, 2021, in New York City.


Add to that the country's growing racial and religious diversity. People who identify as White alone declined for the first time since the census began in 1790, and the majority of Americans under 18 are now people of color.

On the surface, White Christian nationalism should not be on the ascent in America.

So White Christian nationalists look for salvation from two sources.

One is the emboldened conservative majority on the US Supreme Court, where recent decisions overturning Roe vs. Wade and protecting school prayer offer them hope.

Critics, on the other hand, say the high court is eroding the separation of church and state.

Not all Christians who support the high court's overturning of Roe v. Wade and its school prayer decision are White nationalists. For example, plenty of Roman Catholics of all races support racial justice yet also backed the overturning of Roe.

But White Christian nationalists are inspired by those decisions because one of their central goals is to erase the separation of church and state in the US.

A recent study concluded that five of the justices on the Supreme Court are the "most pro-religion since at least World War II," and that the six conservative justices are "all Christian, mostly Catholic," and "religiously devout."

The sun sets in front of the Supreme Court on June 28, 2022, in Washington.
A Supreme Court decision last month overturned the landmark
 Roe v. Wade ruling and erased a federal right to an abortion.


While some Americans fear the dangers of one-party rule, others like Pamela Paul, a columnist, warn of the Supreme Court instituting one-religion rule.

"With their brand of religious dogma losing its purchase, they're imposing it on the country themselves," she wrote in a recent New York Times editorial.

Gorski, the historian, says White Christian nationalism represents a grave threat to democracy because it defines "we the people" in a way that excludes many Americans.

"The United States cannot be both a truly multiracial democracy -- a people of people and a nation of nations -- and a white Christian nation at the same time," Gorski wrote in "The Flag and the Cross." "This is why white Christian nationalism has become a serious threat to American democracy, perhaps the most serious threat it now faces."

The other source of hope for White Christian nationalists is a former occupant of the White House. Their devotion to him is illustrated by one of most striking images from the January 6 insurrection: A sign depicting a Nordic-looking Jesus wearing a red "Make America Great Again" hat.

If Trump returns to the presidency, some White Christian nationalists may interpret his political resurrection as divine intervention. His support among White evangelicals increased from 2016 to 2020.

And what the men carrying wooden crosses among the Capitol mob couldn't achieve on January 6, they might yet accomplish in 2024.



Friday, July 21, 2017

Ghost Sightings of the Third Kind - Are They Real Or Unreal?




Even though its fun to write and talk about the paranormal (which I occasionally have done) there are many reasons why its a created fabrication dependent upon our physical surroundings. In Gettysburg last year as evening stole into the depths of the once torn Civil War town and outlying battlegrounds run red in sadness and despair, I witnessed long lines forming by the hundreds as tourists gathered together to go on ghostly walking tours. Yes it can be fun, and spooky, and eerie, and even educational, to consider the realm of the dead. But caution is always advised.

Now lest Christians think they are immune because of the residency of the Holy GHOST (Spirit) in their lives let us also consider that to the standard, run-of-the-mill, ghostly sightings should be included any "angel or demon sightings," conversations with "dead saints," the devil, or even "sightings" of God Himself beyond the spiritual sense of conviction, worship, praise or thanksgiving.

The ancient cultures of the bible believed no less in the supernatural than our contemporary cultures do today. This phenomena can also be found in literature both old and new lending itself to the idea that our physical being is remarkably created in such a way as to be sympathetic to, or to sense in a "sixth sense" sort of way, our surroundings - both in what we see and what we don't see but feel or sense.

The reality is, though the human body is like a cosmic tuning fork sensing the unseen, it is well to remember that we are also susceptible to manipulation by our physical surroundings through invisible chemicals in the air, ultrasonic sound waves, "waking states" of sleep, and powers of suggestion by ourselves or others. What we think is there is really not - however strong its urge. And despite similar encounters by other people experiencing similar "unrealities" they too are more probably influenced by the invisible affects of our surroundings without realizing it.

To be fair, I believe God understands how finely-balanced our bodies, minds, and spirits have become over the many years of its long evolutionary development. We see God work time-and-again with all sorts of afflicted people through their stories in the bible. Even with the saints throughout the history of the church (the biblical prophets come to mind). It doesn't mean that our "ghostly sense perceptions" are any more real by default - it simply means we have an amazing constitution that differs little with our more recent historical/biological past and that our Creator God is intimately acquainted with us.

As the Psalmist would say,

"He hears the cries of the afflicted and grants heaven's peace; He attends to those broken in soul comforting their hurts and drying their tears; to the weak, the destitute, the overwhelmed He comes by night to minister to the broken heart; God is the Great Healer of mind, body, soul, and spirit."

Of course science fictions movies have taken this idea of the supernatural sense within our beings to a whole new level of perception when portraying storylines that allow us to "transcend" our earthly bodies into the heavenlies (consider movies like Phenomena, Transcendent with Johnny Depp, or Morgan Freeman's series Down the Rabbit Hole). These are pseudo-fictional movies and documentaries expressing the possibility of greater "there-ness" found in our human makeup. Its fun to imagine, and possibly even true (everything and everyone is connected in some sense), but it can also function as an escape-mechanism by transferring all our hurts and needs into an imaginary realm where we might find a kind of "spiritual" healing rather than to deal with the realities of our suffering in a real world which has so deeply harmed our souls.

And though its fun to imagine and believe (I certainly like to think about these possibilities myself), for some, its an invitation to explore what usually amounts to a fearful state of black darkness descending into the realm of the imagined "spiritual" or "ghostly/demonic/angelic encounters". Like the "demonics" of the bible, these sad souls were physiologically under the influence of suggestion, disease, or abuse. But when encountered by our gracious Lord and Redeemer their souls were miraculously healed of the causes of their affliction, grief, or madness.

In short, this is my armchair discussion of some of the many physical factors which can influence the human psyche to believe something that really isn't there, never was there, and yet seems to be real and present. I apologize ahead of time for my skepticism of the supernatural. Even though I sometimes write about it in my stories and poems it is but an attempt to communicate to those caught up in this "other worldliness" thoughts and convictions that might heal deeply held wounds. As such, I would use this kind of literary medium for that intended purpose while exploring my own consciousness of the "other worldly."

Certainly my Pentecostal friends would think me a poorer sort of Christian than if I were to join their circles preaching dreams, interpretations of dreams, sightings of the supernatural, and so forth. And without discounting their experiences I do question many of them and would urge greater caution to be careful to what you listen too. Not all of it is of God but illusions brought on by our exhausted spirits worn by life, tragedy, sorrow, and hardship. And so, in another "sense", our great God comes to us knowing all our constitutional frailties. He comes to minister as we are, where we are, and even how we are. Thank you Jesus for your grace and mercy.

R.E. Slater
July 21, 2017

* * * * * * * * *


The Science of Ghosts: What's Really Happening When Your Brain Detects a Ghoul?
http://bigthink.com/philip-perry/theres-no-such-thing-as-ghosts-instead-one-of-these-phenomena-is-at-play

by Philip Perry
July 18, 2017

Once, in middle school, a gang of boys and I were lured to a spot behind the Dunkin' Donuts in our town. We went after dark, to a place where a kid from school witnessed a paranormal experience. Once there, we saw nothing. We chided our classmate until suddenly, a column of white light appeared out of nowhere. We scattered.

It sustained itself for a few minutes. Then suddenly, it cut off. A few moments later, just as mysteriously, it went on again. We stayed there quietly studying it, scared out of our minds. Until someone in our group finally pointed out a streetlight overhead. The bulb was getting old. That was the last time I believed in ghosts.

Do you? If so, you’re in good company. 45% of Americans do. In one poll, 28% of them admitted they’d had contact with one, personally. Senior research fellow at the Committee for Skeptical Inquiry Joe Nickell is the world’s sole, full-time, scientific paranormal investigator. After five decades of research, he hasn’t turned up a shred of evidence that points to the existence of ghosts. Magicians Harry Houdini and James Randi arrived at a similar place.

It’s not for lack of trying. In a video for Vox, Nickell says he’s employed blood pattern analysis, linguistic analysis, aspects of psychology, and more. It isn’t just him. Not one haunting or ghost sighting has ever rendered any evidence.

One of the problems is, it’s hard to grab raw data. All we usually have is a personal account. And these vary widely. One person will interact with an actual human figure, while another will observe mere objects flying across the room. There are a few grainy, blurs in some photos. But it’s hard to extrapolate from that.

Photographic evidence such as this isn’t enough to go on. Getty Images.

Though electromagnetic field (EMF) meters have been made popular by movies like Ghostbusters and TV shows such as Paranormal Lockdown and Ghost Hunters, there’s no scientific proof of any link between supernatural phenomenon and the magnetic field. Despite a general lack of evidence, such experiences feel poignant and real.

In a recent TED talk, Carrie Poppy explains her brush with the paranormal, how it made her feel, and later on, what she came to realize about it. She’s the co-host of the popular podcast Oh No Ross and Carrie, which explores and demystifies spiritual, religious, and paranormal topics, among others, through a scientific lens.

At the time her ghost sighting occurred, she was alone in her house. Suddenly, she felt a presence. Poppy felt like she was being watched. The feeling grew and grew and as it did, a pressure began to build inside her chest. The feeling increased slowly over the course of a week and rose to a fever pitch. She started to hear whispering sounds and became convinced that her house was haunted. Poppy tried to do a cleansing by burning a sage stick and other things. But no matter what she tried, the pressure on her chest got worse. It was also growing painful.

Finally, she took to the internet and arrived on a ghost forum for skeptics. She told them what she was experiencing and one of them said she had the symptoms for carbon monoxide poisoning. These include pressure on the chest and auditory hallucinations. The utility worker who rectified the problem, told her that if she hadn’t of gotten it fixed when she did, she wouldn’t have been alive the next morning.

There are many scientific explanations for ghost sightings. Ghost. By: Jordi Carrasco. Flickr.

The process by which one experiences something that isn’t there is called misperceived self-representation. So what else might induce this, besides carbon monoxide poisoning, brain damage, or an episode related to mental illness? Well, several things actually. There is a condition called sleep paralysis for one, also known as waking dreams.

This affects around 8% of the population. It usually occurs in the twilight hours of the morning, when one is between a waking and dreaming state. You can’t move your body and sometimes experience visual hallucinations. Grief also tends to increase the chances of a ghostly encounter. Psychologists say it might be a way for the mind to process and deal with loss. Usually, the person they see is a comforting figure who appears serene.

Another ghost-inducing phenomenon is called infrasound. This is a vibration that occurs below our normal range of hearing. That’s below 20 hertz (Hz). Certain machinery (like engines), whales, and extreme weather can all cause infrasound.

Some studies suggest that it can result in symptoms including feelings of depression, the chills, and the sneaking suspicion that someone is watching you. According to Hayden Planetarium director and astrophysicist Neil deGrasse Tyson, infrasound at 18 Hz vibrates at such a rate that the eye can pick it up, which might cause visual hallucinations.

So if you or someone you know claims to have seen a ghost, believe them. But also, look for what evidence or phenomenon might be behind the sighting. You could end up finding a faulty lightbulb was the culprit all along.

Friday, May 22, 2015

Criteria for Recognizing a Religious Sect as a “Cult”



Criteria for Recognizing a Religious Sect as a “Cult”

by Roger Olson
May 21, 2015

*Note: If you are pressed for time and cannot read the whole essay below, feel free to skip to the end where I list 10 criteria. The essay describes my own history of interest in and research about “cults” and new/alternative religious groups.

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Many religious scholars eschew the word “cult” or, if they use it at all, relegate it to extreme cases of religious groups that practice or threaten to practice violence. “Extreme tension with the surrounding culture” is one way sociologists of religion identify a religious group as a cult. By that definition there are few cults in America. No doubt they still exist, but when one narrows the category “cult” so severely it tends to empty the category.

In the past, “cult” was used by theologians (professional or otherwise) to describe groups that considered themselves either Christian or compatible with Christianity but held as central tenets beliefs radically contrary to Christian orthodoxy as defined by the early Christian creeds (and for some the Reformation statements of faith). Given the diversity of Protestantism, of course, that was problematic because it opened the Pandora’s Box of deciding what is “orthodoxy.”

A Supreme Court justice once said that he couldn’t define “pornography” but he knew it when he saw it. Many evangelical Christian writers of the 1950s and 1960s, for example, couldn’t quite define a “cult” but clearly thought they knew one when they saw (or read about) one. One evangelical radio preacher published a book on the “marks of a cult.” He was not the only one, however, to attempt to help people, in his case evangelical Christians, identify groups that deserve the label “cult.” Many have made the attempt. In the 1950s and 1960s (and no doubt for a long time afterwards) “cult” tended to mean any heretical sect—judged so by some standard of orthodoxy. That standard often seemed to be little more than a perceived “evangelical tradition.” Some anti-cult writers called the Roman Catholic Church a “cult.” Many labeled the Church of Jesus Christ of the Latter-day Saints a cult. One controversy erupted among fundamentalists and evangelicals when a noted evangelical anti-cult writer published an article arguing that Seventh Day Adventists are not a cult. Most Protestants had long considered Adventism a cult—theologically. (Just to be clear: I do not.)

Still today, in the second decade of the twenty-first century, a difference exists about the word “cult.” It is used in many different ways. Following the trend among sociologists of religion most journalists tend to use the label only of groups they consider potentially dangerous to the peace of community. Theology rarely enters that discussion. Still today, many fundamentalists and conservative evangelicals use the label “cult” to warn fellow believers away from religious (and some non-religious) groups that espouse doctrines they consider heretical—even if the groups pose no danger to the peace of the communities in which they exist.

Psychologists often regard any group as a cult insofar as it uses so-called “mind control techniques” to recruit and keep members. Sociologists of religion quickly point out that most religious groups could be accused of that depending on how thin one wishes to stretch the category of “mind control.” Would any religious group that claims members who leave are automatically destined for hell using “mind control?” Some psychologists have said yes to that question. Sociologists of religion point out that would make many peace-loving groups cults.

The debate over the meaning of “cult” has gone on in scholarly societies for a long time. Now it has settled into an uneasy acknowledgement that there is no universally applicable, standard definition. But there is a general agreement among scholars, anyway, that “cult” is a problematic word to be used with great caution. Calling a religious group a “cult” can mean putting a target on it and inviting discrimination if not violence against it. For that reason many religious scholars prefer the label “alternative religion” for all non-mainstream religious groups. My own opinion is that has its merits, especially where there is no agreed upon prescriptive standards or criteria for determining religious validity, where no idea of normal or orthodox is workable—as in a diverse context such as a scholarly society. Even that label, however, assumes a kind of norm—“mainstream.” If postmodernity means anything it means there is no “mainstream” anymore. But religion scholars cannot seem to abandon that concept.

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I have more than a scholarly interest in the concept “cult.” For me it is personal as well as professional. It’s professional because, over the thirty-plus years of my career as a theologian and religion scholar I have taught numerous classes on “cults and new religions” in universities and churches. I’ve spoken on the subject to radio interviewers—especially back when “cults” were all the rage in the media (after the “Jonestown” and “Branch Davidian” and similar events happened). I’ve published articles about certain “alternative religious movements” in scholarly magazines and books. While rejecting so-called “deprogramming” practices, I have engaged in sustained discussions with members of groups about their participation, even membership, in groups their families and friends considered cults—to help them discern whether their participation was helpful to them as Christians and as persons.

It’s personal because I grew up in a religious form of life many others considered a cult. And I had close relatives who belonged to religious groups my own family considered cults.

The professional and the personal came together recently—again. I became acquainted with a man who grew up in (but has left) a religious group to which one of my uncle’s belonged. My uncle’s religious affiliation was always a bit of a sore spot in my large and mostly evangelical family. (I say large because when they were all alive I had sixty-five first cousins. That’s a large family by most standards. I remember family reunions where over a hundred people attended and they were all fairly closely related. And that was only one side of my family!) Among my close relatives (aunts, uncles, grandparents, cousins) were members and ministers of many relatively non-mainstream religious groups. But my uncle stood out as especially curious to me and to my parents (and, no doubt, many of his siblings).

At family reunions, when prayer was said over the meal, he would get up and walk away and turn his back on us. My father explained that his brother believed praying with unbelievers was wrong. So I set out to discover more about my uncle’s and cousins’ religion. My uncle would not talk about his religious affiliation with anyone in our family, so he was not a source of information about it. (My father knew some about it because he was “there” when his brother converted to the group.) Over a period of years I discovered some fairly reliable information about the group even though it is somewhat secretive. The group exists “off the radar” of most people including many religion scholars, but researchers have labeled it the largest house church movement in America and possibly the world. Some have called it the “church without a name” because its adherents and leaders give it no name but only call themselves “Christians,” “the Truth,” and “the Brethren.” (It has some similarities and possible historical connections with the Plymouth Brethren but is not part of that movement.) They have no buildings, no schools, no publisher, no headquarters. They believe they are the only true Christians, but they live peacefully among us and pose no physical threat to anyone. They do not believe in the deity of Jesus Christ or the Trinity, but they use the King James Version of the Bible only.

My acquaintance who grew up in the group asked me if he grew up in a cult. (His parents still belong to it.) I found that difficult to answer because of the many definitions of “cult.” Which definition should I pull out of my religion scholar’s/theologian’s grab bag of labels? I couldn’t give him a clear answer. “It depends on how one defines ‘cult’” is pretty much all I could say. I don’t think that satisfied him. It doesn’t satisfy me.

Certainly my family thought my uncle belonged to a cult, but that started me thinking, even as a teenager, what “cult” meant. At school I had been told by friends who were fundamentalist Baptists that my church was a cult. I began to conduct what research I could into the concept of “cult” and found two radically different but contemporary treatments of the concept. One was Marcus Bach, a well-known and highly respected scholar of religion who taught religious studies for many years at the University of Iowa. (I think he founded the university’s School of Religion.) I read every book by him I could get my hands on and they were many. Eventually I had the privilege of meeting him in person and having a brief conversation with him.

Bach grew up Reformed, became Pentecostal, and eventually ended up in the Unity movement. His book The Inner Ecstasy tells about his religious pilgrimage in vivid detail. He wrote many books especially about what scholars now call “alternative religions” in America and it was from him that I first learned about most of them—everything from New Mexico “Penitentes” to The Church of Christ, Scientist. I was especially fascinated by his descriptions of Spiritualism—the religion focused on séances as the central sacrament. He claimed that at one séance he did actually have a conversation with his deceased sister and asked the medium questions that only his sister would be able to answer—from their childhood. The apparition answered his questions correctly. He drew no metaphysical conclusions about that, which was typical of Bach. He was interested in, fascinated by, alternative religious movements and groups but held back from prescriptive judgments of any kind.

The opposite book was by a Lutheran pastor named Casper Nervig and the title tells much about his approach to this subject: Christian Truth and Religious Delusions. In it I discovered that the Evangelical Lutheran Church was the “church of truth” and that both my uncle’s religion and my family’s were “religious delusions”—tantamount to “cults.”

This launched me on a lifelong search to understand so-called “cults” and “alternative religious movements.” Had I grown up in a cult? Was the faith of my childhood and youth an alternative to some mainstream religion of America? We considered ourselves evangelical Protestants, but I discovered many religion scholars (including Bach) considered us “alternative” and even some evangelicals (to say nothing of mainline Protestants and Catholics) considered us a cult. As a passionate Pentecostal Christian in junior high school and high school I was relentless teased, even sometimes bullied, by schoolmates who belonged to many different religious traditions. I was called a “holy roller” and “fanatic.”

So my acquaintance’s question has often been my own: Did I grow up in a cult? Apparently it depends on what “cult” means.

When I taught courses on cults and new religions in universities and churches I often began by telling my students and listeners that “nobody thinks they belong to a cult.” I also pointed out that if the concept “cult” (in our modern sense) had existed in the second century Roman Empire Christians would have been called “cultists.” (Of course the word “cultus” did exist but simply meant “worship.”) We should be very careful not to label a group a “cult” just because it’s different from what we consider “normal.”

My preference has become to not speak of “cults” but of “cultic characteristics.” In other words, religious groups are, in my taxonomy, either “more or less cultic.” I reserve the word “cult” as a label (especially in public) for those few groups that are clearly a threat to their adherents’ and/or public physical safety. In other words, given the evolution of the term “cult” in public discourse, I only label a religious group a cult publicly insofar as I am convinced it poses a danger to people—beyond their spiritual well-being from my own religious-spiritual-theological perspective. To label a religious group (or any group) a “cult” is to put a target on its back; many anti-cult apologists still do not get that.

On the other hand, at least privately and in classroom settings (whether in the university or the church) I still use the label “cult” for religious groups that display a critical mass of “cultic characteristics.” Of many non-traditional groups, however, I prefer simply to say they have certain “cultic characteristics” rather than label them cults. And, in any case, I make abundantly clear to my listeners that if I call a group a cult, I am not advocating discrimination, let alone violence, against them. In the case of those groups I label cults publicly I am advocating vigilance toward them.


So what are my “cultic characteristics”—beyond the obvious ones almost everyone would agree about (viz., stockpiling weapons with intent to use them against members or outsiders in some kind of eschatological conflict, physically preventing members from leaving, harassing or threatening critics or members who leave the group, etc.)? Based on my own long-term study of “alternative religious groups,” here are some of the key characteristics which, when known, point toward the “cultic character” (more or less) of some of them:

1. Belief that only members of the group are true Christians to the exclusion of all others, or (in the case of non-Christian religious groups) that their spiritual technology (whatever that may be) is the singular path to spiritual fulfillment to the exclusion of all others.

2. Aggressive proselytizing of people from other religious traditions and groups implying that those other traditions and groups are totally false if not evil.

3. Teaching as core “truths” necessary for salvation (however defined) doctrines radically contrary to their host religion’s orthodoxy as broadly defined (be it Christianity, Islam, Buddhism, Hinduism, etc.).

4. Use of conscious, intentional deception toward adherents and/or outsiders about the group’s history, doctrines, leadership, etc.

5. Authoritarian, controlling leadership above question or challenge to the degree that adherents who question or challenge are subjected to harsh discipline if not expulsion.

6. Esoteric beliefs known only to core members; levels of initiation and membership with new members required to go through initiations in order to know the higher-order beliefs. [A secret society of worshippers].

7. Extreme boundaries between the group and the “outside world” to the extent that adherents are required to sever ties with non-adherent family members and stay within the group most of the time.

8. Teaching that adherents who leave the group automatically thereby become outcasts with all fraternal ties with members of the group severed and enter a state of spiritual destruction.

9. High demand on adherents’ time and resources such that they have little or no “free time” for self-enrichment (to say nothing of entertainment), relaxation or amusement [or, even external criticism].

10. Details of life controlled by the group’s leaders in order to demonstrate the leaders’ authority.

By these criteria I suspect that I have been involved in religious organizations with cultic characteristics in the past. The college I attended displayed some of them some of the time (depending on who was president which changed often). The first university where I taught displayed some of the characteristics. I remember a faculty meeting where the founder-president (after whom the school was named) called on individual faculty members by name to come forward to the microphone and confess “disloyalty” to him. I would not say, however, that the religious form of life of my childhood and youth was or is a cult or overall has cultic characteristics. There are specific organizations within it that do. My recommendation to people caught in such abusive religious environments is to leave as quickly as possible.