Outdated Commandments

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Recently, according to an ABC story a friend sent me, some self-righteous Catholics stole indigenous statues from the Amazon from a location in Rome.  The statues had been a gift to the Pope and placed outside the church of Santa Maria in Traspontina.  Like mass shooters these days, the Christians responsible filmed themselves doing this and shared it on social media.  I’ve experienced a lot of religious intolerance in my life.  I lost my job and my childhood to it, among other things.  Stories like this are beyond sad because religion really does have the capacity to bring people together rather than to tear them into warring factions.  Unfortunately it tends to draw in the hateful looking for excuses for their violence.

Not unrelatedly, I attended a church program on gun violence.  Before this gets immediately blown up into “anti-gun,” please note—the program was about violence, not guns.  During the Q&A after the presentation someone asked who the panelists were trying to reach, “preaching to the choir.”  After that he admitted to being a gun owner and felt that his position was unfairly represented.  Tension mounted.  One of the panelists, the one who’d witnessed his first murder at age 11, and who’d spent time in jail himself, broke in and said “This is about violence, let’s not make it about guns.”  I was struck by his focus and control.  He’d told us earlier that if a gang member could be convinced to wait 24 hours before getting his gun after an insult or injury a shooting almost never took place.  Violence is often a spur of the moment thing.

What’s so troubling about those who smirk as they film themselves doing violence, like stealing statues outside a church, is that this is not an impulse act.  This is planned, hateful violence.  It wears the mask of religion, often titled “orthodoxy” or “conservatism” but it is in reality simply a way of excusing your hatred.  Ironically, the Jesus they claim to be following said, “Let the one without sin throw the first stone.”  I guess we’ve got quite a few sinless conservatives out there, although I have to wonder if filming yourself might not count as pride.  It used to be called a deadly sin, but who’s counting?  Self-righteousness isn’t quite the same thing as vanity, although they sleep in the same bed.  But let’s not get lust involved, once that happens there’ll be no telling one sin from another.

Patriarchal Faith

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One of the dynamics we see in present-day America is the worship of belief itself.  This is nothing new since faith is the “substance of things hoped for, the evidence of things not seen.”  It’s hard to trust in what you can’t see.  Trusting in trust may be tautological, but it’s also a natural development for something that evades proof.  If it goes too far, however, such religion becomes an idol.  Its teachings become secondary to its very existence.  Its rules, no matter how contradictory, must all be followed.  And those who believe are encouraged not to think too deeply about it since, if they did, this inherent inconsistency would be obvious.  The knee-jerk reaction of “the Bible says” is one such defensive measure.  I saw this all the time while teaching in seminary.

The other day I heard the melody of “Faith of Our Fathers” playing on the local church bells.  Interestingly, this is a Catholic hymn adopted by Protestants.  It’s kind of an anthem to this idea of worshipping the faith rather than the deity to which it points.  Consider the chorus: “Faith of our fathers, holy faith!/We will be true to thee til death.”  Originally a celebration of martyrs—those who found the courage to die in their steadfast belief—the hymn survives into an era when the perils besetting what used to be Christianity are less political and more scientific.  We live in a universe compellingly explained by science while politics has appropriated religion and counts on it to keep worshipping faith as an entity, regardless of distorted beliefs.  The hymn plays on.

Many public intellectuals are wondering about how evangelical Christianity could so easily divest itself of Jesus’ teachings and accept Trumpism.  Some have already begun to suggest that Trumpism is a “cult.”  (Religionists would say the proper term is “New Religious Movement,” since we no longer judge religions, no matter what forms of mind control they might prefer.)  The problem with experts on religion is that anyone can claim that sobriquet, bona fides or no.  Some of us have documented decades of official study of the phenomenon—those who paid attention in seminary and continued to pay for many years for a doctorate in this elusive field—but we’re are easily outshouted by those who take the words of this hymn literally, as they were meant to be taken.  Martyrdom comes in many varieties.  As I listen to the bells, I consider the implications.

Church Vampires

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For people my age manga is a new form of reading that is easily ignored. Although I’ve read a graphic novel or two, “comic books,” no matter how adult the theme, seem juvenile. Note that word “seem.” I do know some younger folks, and one of them insisted that I read Kouta Hirano’s Hellsing. This particular friend is as interested in vampires as I am, and, knowing my history with religion, suggested this might down my alley. Dubious, I gave it a try. In this manga universe Hellsing is a Protestant organization for fighting vampires and ghouls (non-virgin vampire victims who come back as zombie-like creatures who are very hard to stop). Their activity is in England, but when they cross into Ireland they encounter a Catholic organization that kills all vampires, including the “secret weapon” of Hellsing, who is indeed a vampire.

What made reading this tale so interesting is that the reader’s sympathy is drawn to the Protestant sect. The Hellsing characters are engagingly drawn—handsome or beautiful, resilient, and naturally good fighters. The Catholic characters are ugly and maniacal. They kill all monsters, regardless of their “heart.” In this the direction from the movie Van Helsing is reversed. There Van Helsing is a hireling of the Catholic Church who won’t kill a monster unless it’s evil. The idea of the graphic novel is that religious rivalry runs deep between these two Christian organizations. Thinking about this, I wondered how Christianity might look to someone from Japan. In this context, it makes sense. Christian missionaries penetrated east Asia from both Protestant and Catholic evangelistic efforts. Although they worship the same deity, they are quite different religions. At least it must look so to anyone not raised in this strange milieu.

Colonialism, in all its forms, has forced peoples to make decisions about new religions in a somewhat violent way. Imagine someone confronting you with your way of life and warning you that you’re going to suffer never-ending torment unless you accept a faith of which you’ve likely never heard. Then you discover that there are two very different versions of that faith that mutually condemn each other. The natural result, if you acquiesce at all, would be to choose the one that either makes the most sense, or the one that got to you first. Hardly the way to gamble with eternal life. I’m not sure Hellsing is intended as commentary on the experience of the colonized. It seems reasonable to me. And if vampires are a problem, you’ll want to be sure to select the right belief system the first time around.

Come Forth

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the_lazarus_effect_2015_film_posterHorror movies provide a strange consolation at times such as this. When evil has overtaken democracy, it’s almost like strategy, watching how fictional characters deal with things that are wrong, things that are too close to real life. The Lazarus Effect has been on my watch list since the last sane presidential administration, but need finally dictated that I watch it. The premise is clear from the title—Lazarus is universally known as the dead man who came back to life. A group of medical researchers at a university in California find a way, through direct stimulation of the brain, to bring dead animals back to life. The idea is that they will give surgeons more time to resuscitate critical patients if they can get the formula right so that it works on people. An evil corporation steals their discovery and they have just a few hours to replicate the experiment to prove they are the ones who perfected it. Predictably one of them (Zoe) dies and her fiancé brings her back to life. Mayhem ensues.

Those who’ve seen Pet Sematary will find many similar ideas covered here. Those who come back from the dead are somehow distorted versions of their former selves. Those who do the resurrecting end up dead at the hands of the modern-day Lazaruses. There’s not much unexpected here except that Zoe, a Catholic, ends up in Hell. There’s quite a bit of talk about religion versus science—what really happens when you die. Zoe, despite being a practicing Catholic, has never been forgiven for her childhood sin of setting a fire that killed some neighbors in the apartment building. Religion and horror sharing the screen is something fairly common, but it is seldom as forthright as it is here.

Resurrection—necessarily a religious concept—is a frightening prospect. Horror films have shown many times that this is a miracle that just shouldn’t happen. At least not on this plane. (Those who’ve watched Re-animator know how bad the consequences could be.) Scientists, generally unbelievers in the cinematic world, just can’t accept either an afterlife or death. Using technology to challenge a godless fate, they inevitably end up losing. So it is in The Lazarus Effect. Some biblical scholars have suggested John’s rendition of the story is a kind of biblical horror tale. I mean, Lazarus had been dead four days in the warm climes of the Holy Land. His resurrection seems to have ended up well, however. Then again, there is an inherent difference between science and religion. Neither one, however, is now really in charge.

Possessed by Work

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Now that I’m safely ensconced back in the daily work routine, I spend some time thinking of the scary movies I had time to watch during my “free time.” Well, I actually thought about them then, too, but I had so many other thoughts to write about that I kept putting it off. That, and the fact that some of the movies were about demonic possession and the juxtaposition of holidays and demons just didn’t seem to fit, kept me from expounding. Why watch such movies at all? It’s a fair question. I tend to think of it as part of a larger thought experiment—wondering what such movies might tell us about being human.

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A few weeks back I wrote about The Exorcism of Emily Rose, based on the true tragic story of a young woman who died after a prolonged exorcism. After that I watched The Last Exorcism, The Rite, and The Possession. (I’m such a cheerful guy, as you can see, and this may be why I inhabit an isolated cubicle at work.) This array of movies, held together by the common chord of the reality of demonic possession, also brought together the standard sociological division of Protestant, Catholic, and Jew. The Last Exorcism is a Protestant-based treatment of what is generally considered to be a Catholic subject. That connection is affirmed in The Rite. The Possession, however, gives us a Jewish demon and a rare representation of a Jewish exorcism (acted by Matisyahu, no less!). What emerges from watching all of these films together is that demons are an inter-denominational problem, even in a scientific world. Carl Sagan wrote about the demon-haunted world, and it continues to exist, it seems.

But these are movies we’re talking about. Not reality. Nevertheless, The Rite and The Possession are also said to be based on true stories. We do live in a mysterious world. Evolution has developed reasoning as a practical way of dealing with life in a complex ecosystem. It is a survival mechanism. So is emotion. We sometimes forget that both thought and feeling are necessary for survival in our corner of the universe. Neither one is an end in itself. We can’t quite figure out how these two features of the human brain work together. There are, in other words, some dark corners left in our psyches. I suspect that’s why I find such movies so interesting. They’re not my favorites, but they do serve to remind us of just how little we know. And that’s a scary thought, given how we’ve learned to possess this planet.

Guy Fawkes

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“Remember, remember the fifth of November,” so begins the poem that haunts my every autumn with V for Vendetta. As a colonial, I never really peered too deeply into the Gunpowder Plot. We were all told that Guy Fawkes was the bad guy and that he got his in the end. Recently I delved a bit deeper and learned that this was a religious conflict. Part of a conspiracy to restore a Catholic monarch to the throne of England, Fawkes was captured as he guarded the actual gunpowder of said plot, and the rest, as they say, evolved into V. The iconic Guy Fawkes mask, sometimes sported by members of Occupy Wall Street and other protest movements, has moved away from its Catholic roots and on into the realm of wider social justice. We know that blowing up our enemies is not a viable solution (we too remember, remember the eleventh of September), but the metaphorical destruction of oppressive systems may be the only way to vindicate the demands of social justice.

Dystopias have been heavily on my mind lately. Looking across the socio-political landscape I see many concerned people with no power to displace the impacted one-percenters. Politicians court money, and sociological studies show that young people don’t bother to vote and have no interest in entering politics because it is so widely known that it is a corrupt and inefficient system. While laws are easily enacted to protect extreme wealth, social security finds itself on the block as seniors are increasing in poverty almost as fast as they are increasing in numbers. In my own life I have experienced being cut off from retirement plans because I wasn’t “vested,” which I translate as “saving money for those at the top.” Still, we blithely press on, wondering if V really exists at all. We don’t need to seek out dystopias. They will discover us.

November is that graying period between the colorful burst of vindictive playfulness that is Halloween to the long night of the solstice. During this time we will vote in vain and await a better future that never seems to come. We, like V, have been an experiment of the state over the freedoms of the individual. The market, we’re told, has recovered. The average citizen has not. Every year as the evenings grow longer and the winds begin to howl, I come back to V for Vendetta and hope against hope that corruption will meet the fate of Guy Fawkes. Ironically, few turn to religious organizations any more in the never-ending search for social justice. The trenches in which many denominations have chosen to die are those of sexuality and male dominance. Meanwhile, women and men both are aging, and the very structures we put in place to ensure they could rest after lives of hard work are being eroded. Behind every mask, it seems, hides the face of a politician.

Photo credit: Vincent Diamante, Wikimedia Commons

Photo credit: Vincent Diamante, Wikimedia Commons

Fish Fridays

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There’s an old myth among Protestants that on Fridays Catholics eat fish because fish are sinless animals. As far as I’ve been able to determine, this is pure fabrication on the part of curious outsiders. Still, it has grown a mythology of its own. Some say that the non-pecuniary piscines are that way because they, naturally, survived the flood. I’ve often wondered how that impacted the fresh-water varieties of fish, or if they evolved after the fact. In any case, the story, it seems, has grown with the telling. Fish on Fridays has nothing to do with the fish and everything to do with the people. And so does standing in line.

DSCN4792The New England Aquarium is, ironically, one of the big draws on a rainy day in Boston. I’ve stood in longer lines before, but after a late night of truncated fireworks and waiting an hour for a T train home after being thoroughly soaked, it is a test of endurance to stand for over an hour-and-a-half in rain encouraged by Hurricane Arthur. To see fish. To find sinlessness. The ocean, it always seems to me, is one of the places where human greed has not yet been fully realized (not that we haven’t tried) but in which we’ve dipped our polluting fingers time and again. Still, fish are fascinating. Watching them make lazy circles around the 200,000-gallon giant ocean tank, the many ways that creatures have evolved to swim enchants me like a kid. Of course, the real draw, for many, is the penguins. Psychologists have explored the human fascination with anthropomorphized animals. Penguins in their “formal attire,” clumsily totter about on two legs and occasionally display very human behavior. At feeding time some are polite, waiting their turn, while others are aggressive and pushy. If someone is too greedy, the bird next in line will push him or her off the rock into the water, where the offender has to come back to the group, having lost his or her place. Where does sin enter this picture?

Seeing fish on Friday has me wondering why we declare some animal behavior sinful and other animal behavior saintly. Wandering the four stories of this aquarium crowded with others seeking to avoid the rain is often like looking into a mirror. Do these animals realize they are trapped? Although the sea lions and seals seem happy and enthusiastic, and the penguins just bored, it is difficult to read the face of a fish. So after a long day standing, my family heads back into the rain, hoping to make it to some restaurant before this rain beats our weary umbrellas into utter submission. There’s almost no traffic today, but one driver speeds through the puddles down the great coastal highway 1, completely soaking those waiting to cross to drier climes. The wall of water coming at us would’ve made Cecil B. DeMille envious. It’s a holiday and I can’t figure what the hurry is as my second and last pair of shoes grows waterlogged from this selfish gesture only to get through the light. I’m pretty certain I’ve discovered where sin is, however, and it is definitely just outside the aquarium.

Wee People

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Whence we come influences our outlook. Sometimes invisibly, at other time quite consciously. I remember as a child, wanting to be honest about the wearing of the green on St Patrick’s Day, asking whether we were Irish or not. Of course, for many Americans being Irish, German, or Swedish really means having ancestors long ago from a different country. Most of my ancestors had been in America for some time—a couple hundred years at least. In New Jersey, where many people are literally from elsewhere, that can seem exotic. Great-great-grandparents in one of my lines can be traced to another country, but most of my ancestry is already settled in the United States long before that. Unknown to my mother at the time of that question, one of my ancestors was indeed from Ireland, a stowaway, as I understand it, and thus I could wear green without being dishonest. (Children can be so parsimonious.) When I saw the locals walking away from yesterday’s St. Patrick’s Day parade in my local town it was obvious that not all of them were Irish (or American with an Irish ancestor), but they nevertheless came out on a cheerless, chilly day to join in the Celtic spirit of celebration. St Patrick’s Day is all about belonging.

Photo credit: Andreas F. Borchert, Wikicommons

Photo credit: Andreas F. Borchert, Wikicommons

The rich mythology of Ireland was never supplanted completely by the Catholic influence that became synonymous with many parts of the country. Leprechauns, the little people with their pots of gold, have been fused into a mythology of St Patrick and his magical clover that somehow explained the Trinity, while it is the four-leaved variety that brings good luck. And Ireland’s snake-free evolution was attributed to sacred innovation rather than the Ice Age, the true culprit. It is our myths who make us who we are, however. Where would Ireland be with a massive chunk of ice preventing snakes from evolving in a land where a genetic variation sometimes leads to a fourth leaf on a common grass of the field? And where is that pot of gold anyway?

And yet, within the last year construction on a highway was halted in Iceland (I know I’ve island-hopped here, despite the difference of a single consonant) because locals protested that it would disturb the habitat of the little people. While a post-graduate representative to the Faculty of Divinity in Edinburgh (switching islands yet again), one of the faculty admitted to a fascination with Celtic folklore. A more rational theologian challenged him saying, “what about the farmer who loses valuable space in his field because he leaves a ‘magical’ tree standing—isn’t that tragic?” The renegade faculty member allowed that this too was especially wonderful. A world enchanted is swiftly disappearing beneath the unrelenting tires and blades of scraper and cold planer, or the axe-bearing lord of ultimate efficiency. The soul is just another casualty on the road to enlightenment. And yet yesterday, those with ancestry from Africa, India, China, Italy, and even England, gathered to watch the parade where the mythology of an island that never had an empire nevertheless draws together people of all ancestries to wear a bit of green and to celebrate whence we came. St Patrick’s is a day to celebrate whoever we are. And to leave the door ajar for the wee folk that might still be around.

Loving Haiti

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MomaLola Few religions are as routinely maligned as Vodou. I have to admit that my own interest was originally spurred in an uncouth manner—a combination of Live and Let Die and a sleepless night after watching The Believers. (I know, I know, The Believers was about Santeria, and not Vodou proper.) These sensationalist treatments nevertheless incubated a curiosity that broke the surface when I started to notice a book entitled, Moma Lola, a Vodou Priestess in Brooklyn in university bookstores. The author, Karen McCarthy Brown, took Moma Lola on as an anthropology research project and ultimately became friends with her subject. I was immediately chagrined to learn that much of the distaste towards Vodou (this is my own observation, not Brown’s) seems laced with, if not based upon, overt racism. Vodou is the faith of the descendants of African slaves living in the poorest nation in the western hemisphere. Those who adhere to it often live an existence that few would accept in a world awash in riches. The people in Moma Lola’s story are poor and deprived, and their nation is kept that way by complications of a past tied too intimately with slavery.

Although Brown is not a scholar of religion, her account is a very accessible introduction to the belief system of Vodou. Most adherents, it becomes clear, think of themselves as Catholic. They see no contradiction between the teachings of Rome and the activities of spirits (the “gods” of Vodou are in reality spirits that operate in a world where God is too busy to pay attention to everyone) who must be propitiated. The rituals associated with Vodou are common among peoples who believe in connections between things as they seem and things as they are. In fact, reading the accounts of possession that Brown provides, I was reminded very much of charismatic Protestant experiences of being “slain in the spirit.” Ironically, both traditions believe in the same god. Why anyone should fear Vodou, unless it is because they secretly harbor a deep-seated fear in the efficacy of magic, is baffling. Like most religions, it is moral and concerned with upholding good over evil.

Haiti has a unique history that has put it at the creative epicenter of religions forced into collision while being economically exploited by nations that putatively support democracy. Religion, as Karl Marx noted, is for the poor. Brown takes her readers through her own experiences with a religion few outsiders really know, introducing the “gods” of this intricate religion along the way. Moma Lola, a healer, tries to survive in New York City after a difficult life in Haiti, and rather than make her escape, she returns on occasion to help others. Even in the spiritual circus that the Big Apple represents, people are suspicious of Vodou (and Santeria), despite their common cause with other religions of the developed world. You can read the 400 pages of Brown’s Moma Lola with nary a mention of “voodoo dolls” or zombies. Instead you’ll find people—often women—working to survive in a hostile world. Untested attitudes toward other religions often bear their own dark secrets, and Vodou, as lived by Moma Lola, belies and exposes many hidden prejudices on the part of the affluent world.

Longer Nights

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Those who write put part of themselves into every piece. Sometimes that tiny fragment of the author is nearly invisible, while at other times fiction becomes difficult to separate from biography. One of my daughter’s assigned summer readings is Eugene O’Neill’s Long Day’s Journey into Night. Since I use the opportunity of her assigned readings to catch up on what I should’ve read long ago, I recently sat down to see what the play was about. A dysfunctional family. Alcoholism, tuberculosis, and self-loathing are the unholy trinity of much writing from the nineteenth and turn of the twentieth centuries. But God also comes into the mix. Perhaps the divine was nearer to the surface back in the days when you might assume every other American had been raised in a Christian household. O’Neill’s dark and disturbing Tyrone family might be considered good candidates for irreligion were it not for the fact that being Catholic was so much a part of Irish identity in those days. Perhaps in some quarters it still is.

In Act Two, Scene Two James Tyrone is discussing his wife’s as yet unrevealed addiction with his two sons. Edmund, the scholar (and in reality bearing the family position of O’Neill himself), has rejected belief in God. He asks his father if he prayed for Mary in the days when her difficulties began. “I did. I’ve prayed to God these many years for her,” James Tyrone declares. Edmund responds, “Then Nietzsche must be right.” The debate is the classic issue of theodicy—where is God when things go wrong? Mary, the wife/mother believes she was bound for a convent, having been raised in Catholic school. When her life spirals in unexpected directions, she chooses morphine over faith in God, and the men, soused in whiskey, wonder who’s to blame. James, the father, declares atheism to be the culprit.

I found this an interesting study. Characters either unthinkingly accept the religion with which they were raised, or reject religion altogether. Edmund follows up his declaration by quoting Thus Spake Zarathustra: “God is dead: of His pity for man hath God died.” Nietzsche is never simple to comprehend, but even in the declaration of the divine death is an implicit indication of the existence of deity. The subtle nuances here are often lost in family debates where God’s abstract existence is far less important than the human suffering that raises the question in the first place. O’Neill was writing not only in the shadow of Nietzsche, but also of Karl Marx and other theorists whose nails had been pounded into the heavenly coffin over the past two centuries. So Mary, in her morphine vision, returns at the end of the play to state, “I went to the shrine and prayed to the Blessed Virgin and found peace again because I knew she heard my prayer and would always love me and see no harm ever came to me so long as I never lost my faith in her.” The reader, however, along with Karl Marx, knows that this is really the opiate of the people finding voice through one of the faithful.

Battle Bibles

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“There are no atheists in foxholes,” so the old saying goes. No doubt, war is among the most stressful circumstances in which humans insinuate others (who goes to war happily and without reservation?). As a corollary, to keep soldiers comforted in hellish surroundings, it has at times been common to supply them with Bibles. In an exhibit I’ve not yet seen, the Museum of Biblical Arts in New York currently has a display of soldier’s Bibles. A poignant dissonance accompanies such a concept. In the newspaper story announcing it, the phrase that leapt out at me was “Bibles clothed in camouflage.” To be sure, the Bible contains many narratives of war, even demanding genocide in certain circumstances, but as a whole the most valued commodity appears to be peace. Too often, however, it is peace on our terms.

According to the article, Bible distribution began in the United States in the Civil War. Bibles were offered to belligerents on both sides. Naturally, taken into the viewpoint of the chosen ones, God is on the side of the reader. God is the ultimate conflicted deity. This is cold comfort to a soldier dying on the battlefield of all-too-human contention. In keeping with religious differences, over time Protestant, Catholic, and Jewish versions have been offered. Notes in these government-issued religious documents urge the soldier to find succor here. One need not read too deeply between the lines to find the message is the willingness to lay down one’s life.

In a world acutely aware of religious differences, the idea of supplying fighting forces with religious backing may seem questionable. Can there be sincerity in the message that Scripture of any description ought to comfort a person who has been placed in this unenviable position by human greed, powerlust, or self-aggrandizement? What reason have we for war any longer? If religion be true, why have we not matured by even a millisecond since Joshua invaded Canaan? Giving a soldier a camouflaged Bible is to place a Band-Aid on a gaping wound requiring many stitches. Far better to take the message of peace to heart and look for reasonable ways to solve our differences. Idealistic? Without doubt. But it might help to save the cost of distributing Bibles to those whose lives are seemingly less valued than those who begin armed conflicts in the first place.

There is no “holy” in war.

Beyond Measure

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Thinking back to my first course in World Religions, I recollect learning about Hinduism, Buddhism, Islam, and Confucianism for the first time. It is likely that Taoism was also mentioned, but I had to do a ton of research before I taught the course for the first time at Oshkosh. I remembered learning nothing about Sikhism or Shinto, not to mention Jainism or any host of religions boasting smaller numbers, by gosh. Now that I’m in the business of commissioning books on world religions, I have come into a quandary. As I know from experience, those who teach world religions are faced with a classic case of TMI: too much information. These religions I’ve mentioned only begin to scratch the vast surface of human religious expression, while your typical semester is only 14 weeks in duration. How do we cover all the smaller religions, some of which may have even a million or more adherents, and may be, at times, geared toward violent behavior? There’s simply no way.

This is where the quagmire grows thickest—are “major religions” quantified by numbers alone? From comments of readers of this blog it is quite clear that Christianity is no uniform religion. The differences go deeper than Protestant or Catholic or Orthodox. Most of us follow rather idiosyncratic blends of various religions we’ve experienced. It is not unusual for a Christian to practice yoga or to engage in meditation. And there are thousands of smaller religions as well, and the beliefs are deeply embedded in the lives of those who hold them. A good example would be Native American religions. There isn’t just one. Various tribes held their own beliefs and yet try to find a textbook that covers the differences between them. (Ah, but publishers are bound by the need to sell many copies to make such books profitable, and what professor is going to have the time to parse out different belief systems of these small, sometimes powerless groups?)

It is the curse of categorization. In our free market economy bigger is always better. Religions, on the other hand, do not always concern themselves with winning the most tricks. The Zoroastrians, who gave us the concepts of Heaven and Hell and much else that became standard theology in the monotheistic religions, continue to exist. In small numbers. So small that, as a religion major, I didn’t really learn about them until I began teaching classes exploring the origins of our modern religious concepts. When the modern eye assesses the importance of something, it does so by crunching the numbers. Religions have been our human means of seeking the truth since civilization began, perhaps even before. Often numbers and truth just don’t align.

Hoax Folks

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The internet bores me sometimes. I can’t keep up with the pace of blogs that chug away like a neverending newsfeed. Information comes at me so fast I want to cower in a corner and start constructing my own printing press from scraps of lumber and bits of broken screws and bent nails. Slow things down a bit. Write something of substance. Of course, electronic information has its advantages – I frequent online dictionaries and thesauri where looking up words is much quicker than flipping countless pages. While hovering on the thesaurus.com page this morning, I noticed one of the blog entries entitled “Relax, Bill Cosby isn’t dead — it was a hoax. Is it true that the origin of ‘hoax’ mocks Christianity?” I’m glad for Bill Cosby’s sake, but what really caught my attention was the subtitle. We are all subjected to hoaxes almost as regularly as we are fed real news. Was this blurb suggesting that Christianity originated hoaxes or had given us the word “hoax”? Okay, too much information, but I had to find out.

The blog post states, in part, “The Eucharist, a central Christian prayer, contains the Latin ‘hoc est enim corpus meum,’ meaning ‘for this is my body.’ Jesus is said to have spoken these words at the Last Supper. The British clergy John Tillotson speculates in 1694 that hocus pocus is not only a corruption of this key Latin phrase, but a parody in keeping with the occasionally vulgar humor of prestidigitators.” Having taught for more than a decade at the avowed queen of “Anglo-Catholic” seminaries, I’d heard the gist of this before. For a blog on a website supporting grammar, however, I winced at “a central Christian prayer” and “The British clergy John…” phrasing. The Eucharist is not a prayer, but a sacrament, part of which is the Eucharistic prayer. Clergy is a collective, not an individual. Not to mention that if one was speculating in 1694 it ought to have been in the past tense.

In any case, the story as I received it was that Protestants coined the phrase “hocus pocus” to abjure the idea that anything “magical” was happening at the Eucharist. Protestants generally held communion to have been symbolic rather than a literal act of changing bread to flesh and wine to blood. So it seems that from a Protestant point of view the Eucharistic prayer was a hoax, but from a Catholic viewpoint it was salvation. As with most things religious, it is a matter of perspective. The word “hoax,” it turns out, likely derives from “hocus.” Having found this gem nestled in among so many grammatical errors, however, shakes my confidence a bit. That, however, is just my perspective.

A hoax or Dagon's sister?