Jihad v. McWorld: How We Imagine A Nation part 4

A Second Shift

In the previous 3 parts we established that a significant shift took place in the late 19th and early 20th century. This initial shift in modernity has subsequently created the possibility of a second, more contemporary, move that I want to explore. Taylor provides the context of this potential when he says:

In earlier societies, this ability to imagine the self outside of a particular context extended to membership of that society in its essential order. That this is no longer so with us, that many of these … questions are not only conceivable but arise as burning practical issues … is the measure of our disembedding. Another fruit of this is our ability to entertain the abstract question even where we cannot make it imaginatively real.[6]

It is in this potential that citizens of the 21st century already have, or likely will, move beyond national identities to something more potentially abstract, disembodied, plural and wrapped in multiplicity. Issues of citizenship, sexuality, race, ethnicity and religion are increasingly complex in an inter-racial, cross-cultural and multi-national globalized context.

Tomorrow’s posts will explore works by Kwame Anthony Appaih, Arjun Appadurai, Umberto Eco and Madan Sarup. Then we will address thoughts by Jean Buildrillard and Saba Mahmood as they relate to imaginaries and conceptions of community, the physical body and spirituality. 

In a section entitled ‘Global Villages’, Appiah points out that,

“People who complain about the homogeneity produced by globalization often fail to notice that globalization is, equally, a threat to homogeneity.”[7]

This is the same tension that was developed in the earlier section between secular and religious thought. Each sees the other as both the problem and a threat to their program – not realizing that in another sense, they actually give rise to each other and propagate each other’s reach.

It is addressed again in such examinations as Jihad v. McWorld: How Globalism and Tribalism are Reshaping the World by Benjamin J. Barber.  Forces that seem to be in conflict with each other are, in reality, dependant on each other in a complex interplay. Barber explains:

McWorld cannot then do without Jihad: it needs cultural parochialism to feed its endless appetites. Yet neither can Jihad do without McWorld: for where would culture be without commercial producers who market it and the information and communication systems that make it known?[8]

The complexity of the combative nature of the symbiotic relationship is found in the evolving nature of the situation.  Barber’s pairing of the phrases ‘Jihad’ with it’s perceived nemesis with ‘McWorld’ is deliberate.Jihad v McWorld

What I have called the forces of Jihad may seem then to be a throwback to pre-modern times: an attempt to recapture a world that existed prior to cosmopolitan capitalism and was defined by religious mysteries, hierarchical communities, spellbinding traditions, and historical torpor… Jihad is not only McWorld’s adversary, it is its child. The two are then thus locked together in a kind of Freudian moment of the ongoing cultural struggle, neither willing to coexist with the other, neither complete without the other.[9]

This juxtaposition is even more precarious than a simple ‘clash’ or ‘combat’ language would seem to provide. There is obviously an adversarial component but without addressing how McWorld gave rise to Jihad – and how Western constructs of religion gave rise to secularism – there is a falsity that exist for those who participate in the inflammatory dualism on both sides (as if there were only two). Conceiving of one’s identity within this fictitious and fracturous is layered in complications related to the imaginary employed.

An outgrowth of this increasing complexity is, as Appiah describes it, a “distinctively cosmopolitan commitment to pluralism”.[10] Cosmopolitan people know that we are different than each other – this is apparent at every turn – and they recognize that we have much to learn from our differences.[11] One theme that emerges repeatedly in the work of these authors is the centrality and role of media. Benedict Anderson addressed it through the textual nature of transmission that united disconnected people in the imaginary.

What Anderson coined as ‘print capitalism’ created permanent change in the way people conceived of their personhood and selfhood. Its power was housed in the dual developments of mass literacy coupled with technological innovation that allowed for ‘large-scale production of projects’.  The result was release from the need for face-to-face communication or even indirect connection between people or groups.[12]

You can see how, in these 4 posts, we live in a very different world than the one we have inhereted in our religious traditions. This helps to explain the baffling disconnect that can occur between our ancient documents and their ongoing implementation in our contemporary religious expressions.

In part 5 we begin to explore the lived and embodied implications of religion in the modern-contemporary context.  

_______________

[6] Charles Taylor, Modern Social Imaginaries (Duke University Press, 2003), 55.

[7] Kwame Anthony Appiah, Cosmopolitanism: Ethics in a World of Strangers (W. W. Norton & Company, 2007), 101.

[8] Benjamin R. Barber, Jihad Versus McWorld (Ballantine Books, 2001), 155.

[9] Ibid., 157.

[10] Appiah, Cosmopolitanism, 144.

[11] Appiah earlier broke down the intertwined notion of cosmopolitanism into two threads: the first is that our obligation extends beyond ties of family and kind (even citizenship) to those outside our immediate reach. The second thread finds value not just in human lives generically but in particular human lives. This is the loci for enlightenment liberal individualism. Ibid., xv.

[12] Arjun Appadurai, Modernity At Large: Cultural Dimensions of Globalization (U of Minnesota Press, 1996), 28.

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How We Imagine A Nation part 3

In the shadow of the Sochi Olympics and the unfolding tension in the Ukraine, we are exploring the theme/thesis that:

  • ‘Nation’ is both sovereign and transcendent. 
  • ‘Nation’ is both a social imaginary and an emergent reality.

Benedict Anderson explains that the notion of imagined communities was revolutionary because:

“regardless of the actual inequality and exploitation that may prevail in each, the nation is always conceived as a deep, horizontal comradeship”.[1]

Such an imaginary provides a new capacity for obligation and ultimate sacrifice. Appadurai, in a section entitled ‘Patriotism and Its Future’ interacts with Anderson (among others) and observes that:

Modern nationalisms involve communities of citizens in the territorially defined nation-state who share collective experience, not of face-to-face contact or common subordination to a royal person, but of reading texts together.[2]

There are significant implications to this development because much of the rhetorical energies of the ruling powers are used in order to urge “their subjects to give up … primordial loyalties – to family, tribe, caste, and region” for the “fragile abstractions” called nations which are often “multiethnic … tenuous collective projects”.[3]   The ability to call for ultimate sacrifice out of loyalty to an abstract imaginary is a defining characteristic of the most recent centuries previously unknown.

Two implications that illustrate the power of imagined community can be found in the examples of

  1. ‘the tomb of the unknown soldier’
  2. the modern conception of French identity in the past two centuries.

Only within the power of national imaginaries can one see the possibility of such a monument as a tomb left intentionally empty or holding the remains of an unidentified combatant. Anderson points out the absurdity of “a Tomb of the Unknown Marxist or a cenotaph for fallen Liberals.”[4]  There is no reserve of belonging that would justify such a display. It would hold little value outside the context of national identity. For what did one give his life? Neither a concept nor a conviction would suffice for such a cemented monument to loyalty and subsequent indebtedness. Only within the confines of a national imaginary does death qualify for such a combination of reverence and pageantry. These are the sole property of nation-ness. One can hardly imagine either the advantage or the desire to make the tomb of an unknown soldier outside that which is called for to preserve a conception such as ‘nation’.

A second illustration of the historic development can be found in France since the nineteenth century. Taylor, working off of Eugene Weber, states that it was only late in the nineteenth century when millions belonging to peasant communities were “inducted into France as a nation of 40 million individual citizens.”

My favorite historian, John Merriman of Yale University, when addressing the same phenomenon of changes in France leading up to WWI comments on the sheer number of dialects (or patois) that were subsumed when ‘citizens’ were conscribed to the French army in the late 1800s and early 1900s. Speakers of Walloon and Basque patois were thrust into defense of something that they barely conceived of themselves as belonging to and in defense of a unified imaginary they would have little reference for called ‘France’. Many (or most) would not have primarily spoken French and may not even have been able to understand their commanding officers.

Merriman often quips that the definition of a ‘nation’ is a dialect with an army.Pastor Holding Bible

One can see how powerful the recent development of conceptualizing the nation as a valid location of sovereignty has replaced both royalty and religion as an acceptable request for this kind of sacrifice. Whereas formerly this authority was reserved for a King or God, now it was conceptualized in a shared identity and responsibility worthy of such obligation. This also had deeply impactful ramifications on areas such as family, property, education and mobility.

Whereas in the past, family and family property were primary sources of security and survival, Nation now provided drastically different possibilities for citizens. Taylor comments that the new (modern) “modes of individualism seemed a luxury, a dangerous indulgence.” [5]

Indeed, to the previously established orders of royalty and religion, these are dangerous developments.

 Come back for part 4 where we explore Jihad v. McWorld

 


[1] Anderson, Imagined Communities, 8.

[2] Arjun Appadurai, Modernity At Large: Cultural Dimensions of Globalization, 1st ed. (Univ Of Minnesota Press, 1996), 161.

[3] Ibid., 162.

[4] Anderson, Imagined Communities, 10.

[5] Taylor, Modern Social Imaginaries, 17.

 

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How We Imagine A Nation part 2

In part 1 I introduced a theme/thesis for this series of posts:

  • ‘Nation’ is both sovereign and transcendent. 
  • ‘Nation’ is both a social imaginary and an emergent reality.

Charles Taylor utilizes the term ‘social imaginary’ to refer to god-like capacity described by Anderson.  The term encompasses a threefold meaning:

  1. First is the way that ordinary people “imagine” their surroundings both in theory and in images, stories, and legends.
  2. Second is the general acceptance and participation in the imaginary by a population and not simply the theories dominated by a small elite.
  3. Third is empowerment provided from the imaginary for widely shared practices and a sense of legitimization.[1]

These three aspects, illustrated as legs on a table, provide a stability upon which both national identity and personal belonging rest. Expectations for behavior and vessels of meaning are then hosted within that conception.

One impact of this capacity to conceptualize national identity and belonging is in answer to the question “what would make someone be willing to die for their country?” Anderson proposes a model of historic drift where sovereignty, which had previously been located in either religion or king (or both), has shifted decisively to the Nation in recent centuries. This is a dramatic innovation and recognizing nationality as a valid location for sovereignty has significantly altered matters related to loyalty, sacrifice and belonging.

Anderson proposes a definition of the nation as “an imagined political community – and imagined as both inherently limited and sovereign.” The distinction of imagined because “the members of even the smallest nation will never know most of their fellow-members, meet them, or even hear of them”.

Communities are limited because there must be some distinguishing demarcation outside of which are other communities (nations), which provide both competition and opportunities for cooperation. This distinction provides a vital function as classifications such as all of us are difficult without the contrast inherent within the project of establishing communities. It is difficult to conceptualize amorphous membership in groups such as everyone and all.

Communities are imagined as sovereign “because the concept was born in an age in which Enlightenment and Revolution were destroying the legitimacy of the divinely-ordained, hierarchical dynastic realm.” [2]  The dissolving social order of caste and class provided more level (if desperately unequal in reality) conception of both membership and participation for the mass of the population. This perceived leveling and opening gave rise to a new capacity for sacrifice on behalf of the imagined entity – an entity that was not solely and externally located in eternity or beyond, but in an ideal which one was associated (belonged) and participated and was thus responsible. To die for a religion (God) or a King was to reinforce that social order which established the hierarchical strata. Locating sovereignty within the conception of Nation – however dispersed and elusive – was a profound change.

In 1922 Carl Schmitt wrote his famous work Political Theology: Four Chapters on the Concept of Sovereignty. In this book he makes two extraordinary claims: the first is that sovereign lies with the one who has the power to make the exception, the second is that “all significant concepts of the modern theory of the state are secularized theological concepts.”[3]  In 2011 Paul Kahn wrote an engagement of Schmitt’s work with four new chapters on the same subject. Kahn’s work is helpful in understanding this initial shift under consideration.

The capacity for the state to ask for this kind of sacrifices, the power to pardon – which is a remnant of Kingly authority, and the symbolic notion of a flag that needed to be defended are all remnants of a religious notion. The very word sovereign is borrowed from religious vocabulary.  Kahn explains:

Political theology today is best thought of as an effort to describe the social imaginary of the political… (arguing) that secularization, as the displacement of the sacred from the world of experience, never won, even though the church may have lost. The politics of the modern nation-state indeed rejected the church but simultaneously offered a new site of sacred experience.[4]

In this framing, we understand the constitution as the product of a popular sovereign, one to which we belong and participate. The constitution (law) is the result of an extraordinary act (revolution).  Kahn sees this as a deeply theological conception. It is born out of a (extraordinary/divine) moment; it produces a sacred center – the popular sovereign. The constitution is then the remnant that is left behind from that extraordinary moment. church

You can begin to see why the constitution is often thought of and talked about as an inspired document (sacred text) and why those who were responsible for it’s creation (founding fathers) are celebrated at patriarchs.[5]

If Schmitt is right – even partially – then all of these similarities are neither trivial nor inconsequential.

            The power of the state to ask for death in order to preserve itself and the capacity of people to willingly offer their lives in defense of that conception is profound. The notion of the sovereign holding the power of exception goes all the way from the individual being pardoned (as referenced earlier) to modern realities impacting all of humanity.

The President has the ability to launch nuclear weapons if he or she was to view that the national interest was in jeopardy. Kahn uses this to illustrate his point.

  • What are we saying about the nation that we are willing to jeopardize human heath, the planet, and subsequent generations for its defense?
  • What could possibly be above human health and planetary environmental conditions?

The answer is ‘only something that is of ultimate concern’.  The modern conception of the state is thus a result of religious conceptions and has replaced (in some sense) religion as the location of sovereignty one is willing to ultimately sacrifice and die for. Nation is a construct of transcendent meaning found in an imagined community.[6]



[1] Taylor, Modern Social Imaginaries, 23.

[2] Anderson, Imagined Communities, 8.

[3] Paul W. Kahn, Political Theology: Four New Chapters on the Concept of Sovereignty, Reprint (Columbia University Press, 2012), location 37.

[4] Ibid., 360.

[5] CBC Ideas part 5

[6] It is not difficult within this framing to view contemporary movements such as the Tea Party as merely an extreme example of a group calling for a romanticized notion of an imagined past or legacy.

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How We Imagine A Nation part 1

Watching the Olympics was different for me this time. During the past four years I have been in a PhD program and have burrowed down into topics that have deeply impacted me.  Within one of my cognate fields (non-core studies) I addressed the issue of nationalism and the modern imaginary.

The news about events that are currently unfolding in the Ukraine-Crimea has given new attention to the old alliances and tensions golden age of nationalism – something that many thought we have moved past in the new global economy / world market-place.

In the posts that follow (I expect there to be 9 total) you will find a common theme:

  • ‘Nation’ is both sovereign and transcendent. 
  • ‘Nation’ is both a social imaginary and an emergent reality.

I resonate deeply with Madan Sarup when after reflecting on and talking to many people about identity he comments that:

The intersections between ‘race’, gender, class, nation and religion, (show) that identity is not something we find, or have once for all. Identity is a process, and that is why it is difficult to grasp it.[1]

There are many disparate elements that contribute to the construction of one’s identity.  This paper will engage both the historic shift from pre-modern conceptions of community/tribe/family to modern expression of nationality as well as a secondary (and subsequent) shift from identity as ‘given’ to a more fluid and transitory notion. These two shifts provide a conceptual and narrative framework for addressing the contemporary context of social imaginaries and the hyper-real. The paper concludes with an exploration of the possibilities of embodied practices providing a location for identity and belonging.

 

Modern Social Imaginaries and Imagined Communities

Charles Taylor (2004) and Benedict Anderson (updated edition from 2006) take a macro-perspective to the issue of social conception of self and national identity.

In this way ‘national identity’ is a helpful entry point from which to examine social conceptions of self.

It is important to distinguish the massive shift that human belonging has undergone in recent centuries.[2] Long before we get the implications of social media, technological advancements, global consumer culture or changes in political, economic, or cultural realities since the Enlightenment, we need to acknowledge the epic change that has resulted since antiquity when it comes to:

What today we would call the “identity” of the human being in those earlier societies. Because their most important actions were the doing of whole groups (tribe, clan, subtribe, lineage), articulated in a certain way (the actions were led by chiefs, shamans, masters of the fishing spear), they couldn’t conceive themselves as potentially disconnected from this social matrix. It would probably never even occur to them to try.”[3]

This drastic shift in both personal and corporate conceptualization is significant for our addressing the potential understanding of another current shift being examined. The transition from pre-modern conceptions like Taylor is describing to modern frameworks of nation, and ones belonging within that national structure, is essential to establish before an analysis can be drawn for a potentially post-national social construct.

Taylor points our that

an American will never meet, or even know the names of more than a handful of his 240,000,000-odd fellow-Americans. He has no idea of what they are up to at any one time. But he has complete confidence in their steady, anonymous, simultaneous activity.[4] 

This reality occurs, obviously, nowhere outside of the reader’s imaginary and exists entirely in their capacity to conceptualize it as such. To say a sentence such as “Americans are _____.” (brave, selfish, innovative, etc.) is impossible. Such a sentence would have to incorporate both a person like myself, and someone I have never come into contact with – for instance a Latino single teenage mom in Florida who has dropped out of school. She and I might have little in common outside the capacity of the speaker to conceptualize both our connectedness within the imaginary and our relative shared embeddeness within a society. This society would be loose and expansive (regionally) at best. The sentence then is impossible outside of the speaker’s imaginary.

Come back for part 2 where the imaginary becomes sovereign and transcendent. 


[1] Madan Sarup, Identity, Culture and the Postmodern World (Edinburgh University Press, 1996), 28.

[2] It is an oft quoted maxim the two great errors to be avoided when dealing with cultural history is on the one hand to assume that people of the ancient past were entirely like us and secondly, to make the mistake in thinking that they were nothing like us.  Both are ‘gutters’ (to use a bowling analogy) to be avoided in this present examination.

[3] Charles Taylor, Modern Social Imaginaries (Duke University Press Books, 2003), 54.

[4] Benedict Anderson, Imagined Communities: Reflections on the Origin and Spread of Nationalism, New Edition (Verso, 2006), 26.

 

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Go Heretical – in the good way

American Christianity needs to let therapeutic ‘believing’ die in order to move forward and impact the world.

A therapeutic form of ‘believing’ is not about individual doctrines or particular answers to any of those age-old questions of existence or the faith. In fact one could be a therapeutic conservative or progressive Christian. It is not about a collection of ideas that are assented too but one particular shape believing took in light of modernity. Therapeutic belief is about the existential shape of one’s faith and not (primarily) about its particular content.

Therapeutic Christianity takes the ‘as is’ structure of our world, church, and self off the table and asks ‘how can we as function better as individuals? How can we make our world a bit better than we found it?’

My assertion is that therapeutic Christianity became a possibility because of modernity’s secularizing trends and ended up being the religious ally to the very structures whose outcomes threaten life on our planet in the next 100 years. Should the church retain its therapeutic form of life, its professed connection to Christ will continue to become incredulous.MP900405058

Prior to modernity God was necessary and determinative in the West’s account of reality. One couldn’t talk about what it means to be individuals, communities, biological or economic beings without God. In fact all reality was perceived as a cohesive whole with God at the top of the Great Chain of Being.

During the Enlightenment the progress of science disenchanted the world, taking God’s necessity for the World’s enduring existence off the table. The Nation-State and eventually democratic forms that privileged the individual’s voting conscience came to determine humanity’s political arrangements and our economic relations came to be determined by the market. These were not of course the only non-religious social relations that came to hold sway in modernity, but more than the religious loss of interpretive authority was the conscious awareness of religious plurality…and not just all the new types of Protestantism!

Under these conditions in which religion lost its ability to be identified as the shared organizing structure to society, the ubiquitous sacred canopy, or the culturally assumed ‘given’ for life and as such religion had to reposition itself. Though religion ceased to hold authority in reality, it did come up with all sorts of theological justifications for the minimization of its authority. These theological mythologies about the divine origin of ‘democratic freedom,’ for example, enabled the religious faithful in turn to be faithful to other life-determining structures as though they were of God.

Rendering the story of modernity this way serves to highlight both the origin and shape of therapeutic Christianity.

Therapeutic Christianity originated along with global capitalism, the Nation-State, and democracy and has functioned in such a way that its practitioners assumed these three structures into their faith.

These three historical and contingent structures which mediate our social relations, determine the possibilities for life and the means by which power is exercised and distributed are understood (at least in practice) as final. Our age is the age of fine tuning the fruits of humanity’s social evolution. Our ministry as a church is to help its members be good people (citizens? consumers?), advocate for a slightly more benevolent system (regulations? rights? redistribution?) and care for its victims.

The problem is that the world can’t take another 100 years where the followers of Jesus put more faith in the ‘as is’ political, economic, and ecological arrangement than our inherited religious beliefs.

  • Yes there are many Christians who use their faith therapeutically as a security blanket and need to be honest about their genuine doubts;
  • Yes too many leaders just say what everyone wants to hear, performing belief on the behalf of others, so that serious questions never get raised;
  • Yes much religion has become a marketable means to comfort and console human beings looking to ignore suffering, responsibility and the absence of meaning.

But underneath the hidden doubts the ‘postmodern’ and ‘progressive’ types are letting come up for air are some strong and unquestioned beliefs about the finality of our human and ecological relations.

Perhaps the most problematic belief in Christianity isn’t the inerrancy of scripture, strict Calvinism, religious exclusivism or ‘open but not affirming.’ What if the future of life on our planet is most threatened by our unconscious blind faith to the ‘as is’ assumptions integral to therapeutic Christianity? More importantly, what if Christianity freed from its role atop the symbolic chain of Being can take another form that doesn’t assume the ‘as is’ structures of our suicidal machine are final and is even more Jesuanic (that is a nerdy form of Jesusy!)?

Jesus, Paul, and the early Christians were an eschatological people. The apocalyptic prophet was crucified and through the event of the resurrection the church came to see the first fruits of New Creation breaking through in the present order. The eschatological breakthrough made the divinely gifted future of Creation present.

Said a different way, the kingdom made present in the ministry of Jesus became the permanent coming horizon of each and every moment through the resurrection. The resurrection of the cross-dead Jesus was God’s confrontation of each and every inherited structure and assumption about the world as it is with the prophetic critique and eschatological hope of New Creation’s ‘will be.’

The resurrection then and now proclaims to every present order that they are not final. Each time a disciple prays the prayer Jesus taught they pray for God’s kingdom to come and will be done on earth, they are participating in the genuine ‘will be’ structure of Christian existence. The shape of a faith formed in the God’s promise of what will be is far from therapeutic. It cannot assume our present ‘as is’ structure is final. Even while recognizing the progress made through the advent of democracies, nation-states, and capitalism, a Christian cannot assume that this is the best our world can get.

A Christian can’t relegate faith making it a particular means to cultivate a kinder, gentler, and slightly improved version of the world we are handed. If we are honest about our global situation we know we can’t. In letting a therapeutic faith die it is my hope that the church stop pleading the 5th or silently affirming our world as it is and find its prophetic voice again. We must insist that humanity can dream and create a more just and equitable way of relating as peoples and to our planet. We can do better.

What is needed are more Christian heretics. Christians for whom their previously assumed and unquestioned allegiance to Global Capitalism is as shaken as their ability to talk about original sin. We need heretical Christian communities where in our worship, devotion, and living our unquestioned fidelity to a utilitarian and mechanistic relation to Creation is rejected. Heretical Christians and a Prophetic Christianity are actually interesting, as in I would gladly get up on Sunday morning to be a part of that community. It is making claims for itself and our world in response to God’s promise in Christ.

A Christianity given shape by what ‘will be’ can never be content with what already is and that is exciting. It is inspiring.

 

You can hear more about Therapeutic Christianity in contrast to both Prophetic and Messianic version of Christianity in the this week’s TNT Call-In Special on the church and the world . 

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Randy Woodley on Race [MLK Bonus Trac]

In this bonus trac I ask my mentor Randy Woodley why it seems like over the last 30 years it seems like we are going backwards in some important areas of equality and liberation. Randy Woodley 1

I have been saving this for Martin Luther King day because just before this question Randy and I were talking about my reading King’s Letter from a Birmingham jail  for the first time in Randy’s seminary class.

Randy’s book Shalom and the Community of Creation is available on Amazon and Kindle  and you can hear our entire conversation on the podcast. 

Randy Woodley is the Associate Professor of Faith and Culture and the Director of Intercultural and Indigenous Studies at George Fox Seminary in Portland Oregon.

He is also the author of Living In Color: Embracing God’s Passion for Ethnic Diversity.

Edith and Randy run Eagle’s Wings Ministries. Randy is also a part of the North American Institute for Indigenous Theological Studies (NAIITS).

Randy is also a member of  Evangelicals for Justice along with Lisa Sharon-Harper (who was recently on the podcast for an Inauguration Special).

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Mormons in America, the White House & on Evangelical Radio with Jana Riess [podcast 170]

What would a PhD in American Religious History who converted to Christianity as a teen and then to Mormonism while at Princeton Seminary have to say about Romney’s run for the White House?  Well guess what?  Jana Riess is here to chat about it.

We discuss much more than the election including a number of rumors I picked up off evangelical talk radio, bits of Mormon history, and the faith’s changing relationship to America and Christianity.  Buckle Up!

Jana is the author, co-author, or editor of nine books, including Flunking Sainthood: A Year of Breaking the Sabbath, Forgetting to Pray, and Still Loving My Neighbor; What Would Buffy Do? The Vampire Slayer as a Spiritual Guide; Mormonism for Dummies; and The Writer’s Market Guide to Getting Published. Jana is an awesome blogger for Religion News Service.

*YOU MUST FOLLOW JANA ON TWITTER*

For more Mormon-casting check our the Culture Cast’s “I Love Mormons” episode and the Theology Nerd Throwdown where Bo and I chat about Jana’s last challenge to me.
* SUPPORT the podcast by just getting anything on AMAZON through THIS LINK or you can get some Homespun Craftianity. We really appreciate your assistance in covering all the hosting fees which went up 30 bucks a month due to the growing Deaconate!

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Thursday Night – October 25th – 7pm – Monkish Brewing Company

Come on out for a live mutinous podcasting experiment. Join Captain Brewin, Peg-Legged Pete, & Barry the Skull Keeper for some philosophical swash-buckling & fresh brewed pints at the Monkish Brewing Co.

Kester Brewin is bringing the good news of pirate inspired mutiny to the USA. We shall be seeking the wisdom of Blackbeard, Luke Skywalker, Peter Pan and Odysseus and other eye-patched heroines as we reflect on personal development, art, economics and faith. If hearing from Kester about his newest book Mutiny! wasn’t enough… he’s bring two fellow philosophical swashbucklers, Peter Rollins & Barry Taylor, who shall assist him in over-throwing the intellectual & cultural scurvy.

Get your Mutiny! tickets here. They are $15 in advance and $20 at the door.

Those in attendance are encouraged to come in Pirate gear. Should you NOT come with at least an eye patch you will be publicly shamed into purchasing Tripp an additional pint and yell ‘Arr’ with gusto.

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