Category Archives: Religious Discrimination

Religion, Religious Discrimination, Sexuality

Let’s talk about that Christian radio host who lost his job for telling a woman to attend her grandson’s wedding to another man.

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The following is collected from a series of posts I made on Threads.

I finally decided to read about the Christian radio host who got fired because he talked about telling a woman she should attend her grandson’s wedding to another man. Can we talk about how phenomenally bad he man’s advice was? Before you get too riled up by that assertion, read on.

Yes, the man told the woman she should attend the ceremony. On the face of things, that seems like a good thing. But he only told her to do so after she affirmed that she did not approve and she thought her grandson’s “lifestyle” was sinful. Folks, if that’s your attitude, I don’t WANT you at my wedding. Attending a same sex marriage ceremony only after making it clear you think it’s a terrible thing is NOT loving.

And then you have the man’s reasons for giving the advice. He argues that the grandson is far less likely to “write his grandmother off as judgemental.” Not because she loves her grandson and wants to be there for any major moment in his life. No, simply because not doing so might “hurt her witness,” because that’s apparently the most important thing in this situation.

And to be frank, if you’ve already told me you think my relationship is sinful and wrong in the eyes of your god, I’ve already concluded you’re judgemental and bigoted. Showing up at my wedding after that isn’t going to change my mind. So the radio host’s advice and reasoning for that advice aren’t even liable to pan out.

Finally, what’s really going on here is that the host is banking on the grandson giving in to the societal pressure that “family is important no matter what.” He’s hoping the grandson will bend over backward to see his grandmother in the best possible light. And that’s manipulative.

Religion, Religious Discrimination, Witchcraft

Tilting at Windmills: A Christian raises the alarm about Paganism and the New Age Movement

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Every now and then — and especially around this time of year — someone decides to write a news article about Paganism and witchcraft. On occasion, it’s just an informational peace, noting our existence as if we’re some sort of curiosity. On rare occasion, we even see an article by one of own that is pretty positive.

Sadly, there are also a considerable number of articles — typically written by Christians — that are critical and and even downright defamatory toward us. In this blog post, I will be taking a closer look at one such article. I should note that this particular article focuses primarily on the New Age movement and Paganism — also called Neopaganism in the article. It mentions witchcraft a few times, but does not substantially focus on it as a potentially separate identity. (After all, some Pagans are witches, but not all Pagans are witches nor are all witches Pagan.)

The article starts off by talking about how children often grew up seeing the image of witches as evil characters in folk tales and other literature, then moves on to the author learning later in life that some people identify as witches, “but they weren’t all that bad.” The italicization of “that” makes me smirk. Thank you, Emmy Griffin. You are too kind.

Griffin closes here first paragraph with the claim that “Neopaganism and New Age are trying to supplant Christianity in America.” What’s interesting me me is that this is the sudden switch from talking specifically talking about witches to talking about Neopaganism and the New Age. She uses the terms interchangeably as if they all mean the same thing. They do not, and this choice immediately leaves me wondering just how reliable her sources are.

What may be more interesting, however, is Griffin’s assertion that we are trying to supplant Christianity. I do not think that this is an accurate statement. In fact, I would argue that it is a matter of projection. The vast majority of Pagan religions — and the New Age movement as well — are non-proselytizing. We do not seek converts. This is not to say that we don’t welcome newcomers or those interested in joining us. But we are also perfectly happy to let people stick with whatever religion they wish to, or no religion at all. Instead, it is Christians who often seek to convert others and even hold the belief that everyone must convert or face the wrath of the Christian god as a central tenet of their religion. So what Griffin is expressing here is a fear that others will treat her the way she and her fellow Christians treat others.

There may be a second fear here, however. And that is the fear that Christianity — or at least her brand of that religion — cannot compete with Paganism and New Age religions and people will find the latter more preferable to her own faith. But surely the Pagans and the New Agers cannot be held responsible for her own religions failure to remain competetive in today’s spiritual marketplace.

Griffin spends the next paragraph giving statistics on what various people believe in various religions or are atheists, presumably to back up her claim that we’re all seeking to supplant Christianity rather than treating it as evidence that other religions and even nonreligious belief is more appealing than Christianity.

Weirdly, Griffin then takes a jab at Pagans and New Agers by invoking an old quote by G.K. Chesterton:

As Christian apologist G.K. Chesterton once said, “When men stop believing in God they don’t believe in nothing; they believe in anything.”

This quote reeks of Christian supremacy, suggesting that other belief systems in general and Paganism and New Age spirituality in particular are somehow inferior and for gullible people. It seems like a rather harsh and unfounded assessment on both Chesterton and Griffin. It demonstrates a sort of aggressive dismissiveness and condescension that likely does nothing to help attract people to her own religion.

Griffin then goes on to give her explanation of what Paganism and the New Age movement is, citing an LA Progressive article as her source. This is an interesting choice because Bruce Larro, the author of that article, does not himself seem to be part of either movement. To Larro’s credit, his own research on both movements included looking into the actual words of members of those movements. So in this sense, Griffin’s choice of Larro as a source is far to superior to someone like Mike Warnke or Bill Schnoebelen. However, the fact that she used a non-primary source rather than seeking out actual Pagans (to whom she refers as “Newpaganists” later in the article, again calling her knowledge and credibility into question) and New Agers directly is questionable.

This is especially questionable when one reads Larro’s article. While considerate and even mostly positive, Larro’s article has a clear agenda: To consider the two movements through the lens of socialism and to consider whether either movement could serve as a spiritual or religious vehicle to support the socialist movement. I suspect that this is exactly the reason Griffin chose this article as her source. Socialism is another bogeyman of conservative Christians and they often like to link all of their bogeyman into a single (often Satanic) conspiracy. This hypothesis finds support in the following paragraph found a little later in the article:

Climate change, transgenderism, abortion, cancel culture, and even critical race theory (CRT) have their poisonous roots in New Age and neopagan religious ideas. Under the auspices of New Age fall CRT and cancel culture. The tenets of CRT and cancel culture emphasize the importance of “lived experience,” “special knowledge,” and manifestation of your best life. Anyone who dares to contradict these deserves to be canceled because they are evil according to New Age. Ironically, New Age preaches that it can help its adherents self-help their way out of their problems while also creating a victim class.

Had Griffin geared her research toward exploring the truth rather than mining for quotes and sources that fit her narrative, she might have discovered that opinions on many of those topics vary greatly among Pagans (and presumably New Agers as well). The accusation that either movement acts with a hive mind with no disagreements is woefully ignorant. And again, I posit that this is more likely a matter of projection on Griffin’s part: She assumes that Pagans demand conformity of opinion because her own brand of Christianity demands it.

Griffin then mentions the former astrologist Angela Ucci. I had never heard of Angela Ucci before reading this article and a Google search of her brought up little more than YouTube videos of interviews she’s given and her own social media pages. Beyond that, she seems like a total unknown, which raises the question of why Griffin chose such a relatively unknown person to hold up her experience and try to paint it as universal among New Agers. Again, this feels more like Griffin cherry-picking a testimony that fits her desired narrative rather than an honest attempt at research or presenting factual information.

Griffin hen goes on to give examples that she considers evidence of the two movements’ growing influence, citing media portrayals of witches and the portrayal of witches and Pagans in a positive light, something which seems to bother Griffin greatly despite the fact that she doesn’t articulate why that is as well. Instead, she offers barbs like “it’s the embodiment of chaos.” Which is a particularly ironic in light of her previous claims that Paganism and the New Age movement are a monolith which demands adherence to the group think. The idea that everyone must think alike and chaos (or total individualism, as Griffin mentions later) are fairly incompatible concepts. Griffins accusations are rather inconsistent and incoherent if one merely scratches the surface a bit.

Griffin then invokes the specter of the Satanists, mentioning a specific incident in Texas:

This rise in New Age/mysticism and paganism is getting ever more prevalent in the mainstream culture. In Tyler, Texas, over the weekend, satanists (who would go into the neopaganism column) had a booth at a Pagan Pride event. The Morning Telegraph, a local paper covering the event, quoted the event organizer, Raynie Castañeda, as saying the event was not satanic, just an alternative celebration of non-Abrahamic religions. She said: “There’s kids trick-or-treating, people getting their faces painted. … We’re not doing anything satanic or any crazy rituals. We’re just existing.” She must have missed the part where the Satanic temple booth was preforming “unbaptisms” for $10 and handing out certificates that literally said: “All bonds of servitude have been broken. Power and agency have been restored. Thyself is thy master. Hail Satan!” Maybe Castañeda doesn’t understand what “satanic” is?

There’s a lot to unpack in this quote and I’m not sure I’ll be able to get to it all, but I at least want to start that process. The first thing to note is that she uses the activities of a single group and their booth to paint a picture of all the other Pagans attending the event. Again, this is a case of Griffin cherry picking examples that fit her narrative and ignoring anything that might run counter to it.

I will also note that Griffin seems to either be ignorant of the fact that The Satanic Temple is primarily an atheistic form of Satanism or is intentionally ignoring or even erasing that fact. When most members of the Satanic Temple say “Hail Satan,” they are not literally talking about the Christian devil, but a concept or a principle. So yes, even the Satanists in this story most likely do not consider themselves “satanic” in the sense that Griffin is attempting to imply. Then again, Griffin seems to think that anything that doesn’t fall into step with her own brand of Christianity is satanic, so maybe they do. But I don’t find that a particularly useful or honest use of the word on her part.

The concept of “unbaptisms” — which Griffin seems to find troubling and possibly offensive — is an interesting concept. As someone who had a bad (though not as bad as others) experience in evangelical Christianity, I can certainly see what value some people might find value in a ritual act of breaking ties with their former, toxic religious experiences. So Griffin cries fowl and animosity toward Christianity without exploring why some might justifiably feel such animosity.

Griffin closes her article with the unfounded and unsubstantiated claims that Pagans and New Agers are seeking to destroy American soceity and that neither movement offers true happiness. This later is a claim that I hear often, but ignores the many Pagans (and presumably New Agers) that are quite happy and lived fulfilled lives. But again, our experiences and our truths do not fit Griffin’s narrative so we must either be ignored or presumed to be lying.

In closing, I will just note that I am again disappointed in just how uninterested many Christians are in pursuing and presenting the truth despite their many claims to the contrary. There is so much dishonesty in Griffin’s article and the way that she presents her case that I struggle to believe that it is not intentional.

Movies, Religion, Religious Discrimination, Sexuality

An Ex-Gay Survivor’s Musings on the “Pray Away” documentary

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Hello, dear readers. If you are reading this post when I first scheduled it to appear, I just finished taking part in a Clubhouse room where we discussed the documentary “Pray Away,” which was directed and produced by Kristine Stolakis. I watched the documentary for the first time earlier this year and then re-watched it to take notes and prepare for the Clubhouse room.

As I was preparing for the Clubhouse room, I realized that there was no way that I could possibly talk about everything I wanted to. The room was scheduled to last for only one hour and other people needed a chance to talk. And this room was sponsored by a club where a lot of people want and need to talk. So I had to pick out a few important points to make and make space for the other participants.

So I decided to dust things off here at the ol’ blog and write this post. After all, I can take all the time I need to share all of my thoughts. That’s exactly what I’m going to do. (And if anyone from Clubhouse followed me over here to hear the rest of my thoughts, hi!)

Note from editing: I still didn’t get everything in. Some things had to go for the sake of structure. I’m pleased with the final outcome though.

Let me go into my own ex-gay background.

I never attended an Exodus conference. I never saw a therapist while trying to change my sexual orientation. Instead, I was the kind of ex-gay that read a book (this one, if you really want to know), confessed my “struggles” to my Christian friends and church family, and prayed like hell at home asking God to please make me attracted to women rather than other guys.

You see, there are all kinds of ex-gays. This is something that did not come across at all in the documentary. In fact, there was a time when I wasn’t sure I actually qualified as an ex-gay survivor. I expressed this to Peterson Toscano back when he and Christine Bakke-O’Neil (just Bakke back then) first founded the now inactive Beyond Ex-Gay (bXg). He assured me that I definitely qualified as an ex-gay survivor. In fact the bXg FAQ page has a few questions that cover the broad range of “ex-gay experiences.”

I think it’s also important to note that even those of us who did not attend formal ministries or events like Exodus International and its conferences were influenced by them. These ministries and events put out reading materials (a.k.a. propaganda) that influenced the general conservative Christian view of LGBTQIA+ people. So despite my self-driven attempts to pray away the gay, Exodus and the other organizations still had an impact on me.

Some things in the documentary were relatable.

I think the most powerful part of the documentary was the part that I related to most. That’s the part where John Paulk talked about feeling alone even though he was surrounded by his wife (at the time) and kids. Just before my fifteenth coming out anniversary, I offered the following reflection:

The thing is, dealing with one’s feelings is ultimately something one has to do alone. No one can feel those feelings for you. No one can take them away from you. No one can do anything other than support you through it all, and no one can give that support 24/7. I found that late at night, laying in my bed, I was left all alone to either face my desire for love and intimacy with another man alone or repress it alone. It was my burden to carry, and the more I fought it, the heavier that burden got.

— Jarred. “The Path Left Behind.” This blog.

Paulk went on to talk about the fact that it was during this time of loneliness that he finally realized he had to figure out who he really was or it was going to destroy him. I had a similar experience in my own coming out process, which I wrote about elsewhere.

Many parts of Julie Rodgers’s story were moving.

I had never heard of Julie before this documentary. That’s probably a huge reason why her story was one of the stories in the documentary that touched me most. When she read a section she had written about how her struggles reconciling her faith with her sexuality led her to injure herself, it moved me deeply. it (along with the part of John’s story that I discussed above) is one of the few parts of the documentary that I felt actually gave a glimpse into the kind of pain and suffering that the ex-gay movement has caused. (I’ll come back to this statement later.)

I wish the documentary would have talked more about the politicization of the ex-gay movement.

The documentary talked about how Exodus got involved in advocating for the passage of Proposition 8. Yvette Cantu Schneider talked about going to work for the Family Research Counsel. So the documentary covered that the ex-gay movement got in bed with the opponents of LGBTQIA+ rights. But the way it was presented made it feel like this was a “later development.” And perhaps as an explicit decision, it was. But the idea of political neutrality is often a fiction, and that certainly applies to the ex-gay movement. The ex-gay movement and its purveyors were useful tools to the opponents of LGBTQIA+ rights from the beginning. This is evidenced by the fact that Anita Bryant tried to form a coalition with Exodus back in the eighties. Exodus declined the invitation (for which I will give them some credit).

Yet, anyone familiar with the anti-LGBTQIA rhetoric will remember well the common defense: “Gay people don’t need rights. They can simply change.” Whether knowingly or not, the ex-gay leaders at the very least allowed themselves to be weaponized against the rest of us. Silence is complicity.

I wish the documentary had talked more about the ties between the ex-gay movement and the Pentecostal movement.

You get a glimpse of how Pentecostalism is heavily tied to the ex-gay movement in the scene from the documentary when everyone is laying hands on someone to pray for them. It was a scene from Jeremy McCall’s story. It didn’t come up in the documentary, but during an interview shortly before Exodus closed its doors, Alan Chambers talked about how his Pentecostalism influenced his claims to have changed his orientation. According to Alan, claiming to have already changed was supposed to be a statement of faith in the hopes that God would eventually make it a true statement. This is actually a common practice in Pentecostal practice and more specifically a common practice in the Prosperity Gospel movement, often referred to by the phrase “name it and claim it.” At the time of the interview, Alan expressed remorse that people mistook this practice for a factual claim representing the present reality.

It’s interesting to me that other former Exodus leaders talked about their claims to have changed differently in the documentary. Michael Bussee said he had been “pretending.” John Paulk outright said that he had been lying. I’m curious if that’s how both men would have interpreted their actions at the time they were still involved in Exodus or if it’s a description of their behavior after the fact. If the latter, I wonder if they, like Alan, approached their statements in a “say it as if it’s true so that it will become true” manner at the time they were still a part of Exodus.

I wish the documentary had talked about the shift in promised results by Exodus.

Everyone involved in the documentary was very honest in admitting that Exodus originally promised a change in sexual orientation. John Paulk said he joined with the expectation of getting married and becoming a father, thereby fulfilling his “proper role as a Christian man.” One of the earlier promotions for Exodus International — shown early in the documentary — practically equated turning straight with “being saved.” Paulk and Michael Bussee both admitted to presenting themselves as formerly gay men who had experienced a change in orientation in the past.

What the documentary did not cover was the eventual shift from “change is possible” to “the goal is holiness, not heterosexuality.” Exodus spokespeople started admitting that a change in sexual attraction may not actually be possible — at least not for everyone — and started promoting lifelong celibacy as an acceptable alternative instead. I suspect a lot of this had to do with the work of Justin Lee, who was critical of the ex-gay industry and formed the Gay Christian Network (which has since been renamed the Queer Christian Fellowship and continues on without Justin’s involvement), where the Side A/Side B terminology was first coined. (In that paradigm, I have seen people who promote actual change in sexual orientation referred to as “Side X” and deemed a completely different thing in its own right.)

I feel this change from promising “change” to offering “God-pleasing holiness” through celibacy is important. I feel it was one of the first signs that Exodus was failing.

I wish the documentary would have talked more about the tailoring of the ex-gay narratives.

In the documentary, Julie Rodgers talks about how Ricky Chalette pushed her to include a personal experience of sexual assault into her testimony — a terrible act on Chelette’s part. When she initially refused, she noted that he expressed disappointment because he felt the story would add so much power to her testimony.

One of the things I talked about when reviewing Randy Thomas’s own apology at the time Exodus closed its doors was how he noted that Exodus regularly encouraged ex-gay speakers to “tailor their testimony to fit a certain narrative” at the time he joined. Randy did not go into detail, but I have a bit of a hypothesis about what he’s talking about, and I feel Julie’s story about Ricky pushing her to include her assault in her testimony tends to back it up.

One of the things that I and others have long noted about many ex-gay testimonies is how they all talk about addictive and self-destructive behavior. They weren’t just gay. They were drinking way too much. They were abusing other drugs. They were engaging in risky sexual behaviors and/or “being promiscuous.” You can even see this in Jeremy McCall’s testimony in the documentary. It seems to me that this is probably a direct result of the “tailoring process.”

Now, I’m not saying anyone made up a drug addiction or drinking problem. (Though I’ll note that conservative Christians are notorious for overstating problems, to the point of sometimes painting having a beer or two with dinner as “a drinking problem.”) But I do think that there was a concerted effort to paint these problems as both inherent to the “gay lifestyle” (as opposed to a coping mechanism for dealing with the stigmatization and oppression of LGBTQIA+ people) and universal to all LGBTQIA+ people. And again, this is something that the opponents of LGBTQIA+ rights reveled in.

I wish the documentary had interviewed some ex-gay survivors who were never professionally ex-gay.

Hopefully up to this point, this analysis has been mostly positive and constructive. Overall, I think this is a great documentary, even if I think it could have been better. But now I have to talk about the one thing that drives me to absolute distraction.

In some ways, this documentary feels more like a part of the participants’ redemption story rather than an incisive analysis or exposé of the ex-gay movement. And that’s largely a result of who was interviewed. Every single person interviewed for this documentary is a former — or in one case, current — leader in the ex-gay movement. I call them “professional ex-gays.”

Now my feelings about each of them as individuals varies widely, based on when they left the ex-gay ministry, the circumstances surrounding their exodus (from Exodus! Ha!), and what they’ve done since then. Michael Bussee left Exodus back in 1979, has lived as an openly gay man with his partner ever since, and has done much to elevate the voices of former ex-gays. Compare this to Alan Chambers, who stuck it out until Exodus closed its doors, but has agreed to talk about his marriage to Leslie — a marriage he weaponized or at least allowed others to weaponize against the rest of us for years — as a difficult, but acceptable “alternative” for LGBTQIA+ Christians as recently as a couple years ago. (Fortunately, the expressions of outrage over the invitation caused QCF to quietly withdraw it, but it was done very quietly.)

I would have liked to see at least one person who had not been platformed by Exodus or some other organization — Jeremy McCall has his own ministry and accepts speaking engagements which I suspect he gets paid for, but have no proof — at any point. Someone who paid to attend conferences where they were told “pray harder” and were fed pseudoscience without a single bit of compensation. I mean, surely Michael Bussee could have arranged a few introductions between Kristina Stolakis and such people.

This meant that even when the documentary talked about the meeting Michael did set up between ex-gay survivors and Exodus leadership around the time of its closing, that narrative was filtered through those leaders. What we saw was not so much the stories of those survivors, but the reactions of the leaders to those stories. To me, that was a huge injustice on the part of this documentary. It may be an unforgivable injustice.

Let’s tl;dr this thing.

As I said earlier. I think it was a good documentary overall and worth watching. i especially think it’s worth watching if you’ve never had to struggle with your sexuality or never experienced what conversion therapy and ex-gay ministries are like. However, I would just suggest that you also seek out other sources of information and stories about the movement. Some such stories are still visible on the bXg site. I’d also recommend checking out sites like Ex-Gay Watch and the now inactive Box Turtle Bulletin which have tracked and reported on the activities of ex-gay ministries and the greater anti-LGBTQIA+ movement for years. Because if you only watch this documentary, you’re not getting the full story.

Getting the full story is important to me. The ex-gay industry did not die off when Exodus closed its doors like many people had hoped it would. If anything, It’s had a distressing resurgence in recent years. Many within the current industry are even back to promising “change” rather than offering lifelong celibacy as LGBTQIA+ people’s best hope. We need to remember — and remind people — that we have already been down this road and the costs that were extracted while traveling it. We must learn from history so we can stop repeating it.

Books, Politics, Religion, Religious Discrimination, Spiritual Development

Raised Right: Spiritual Warfare Goes Political

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Carman

Cover of Carman

Harris begins chapter two of Raised Right with a description of a music video made by Christian pop artist Carman.  As I read her description, I found them eerily familiar, but could not place them until she mentioned the artist’s name.  I spent my teen years listening to and idolizing[1] Carman and I’m sure I saw the video in question.

Harris uses the video to introduce the importance of “spiritual warfare” that was ingrained into her when she was a youth.  She speaks of singing a familiar Sunday school song (“I’m in the Lord’s army”) and learning the importance of fighting Satan.  She describes one event she witnessed:

While Pastor John was speaking, one of my parents’ friends, Greg, came forward and lifted his hands to ask for prayer.  Pastor John reached out his hand and shouted, “I bind you, Satan, in the name of Jesus Christ!”  The moment he said “Jesus Christ,” Greg staggered as if shot through the heart and then fell flat on his back, lying spread-eagled on the floor with a smile on his face.”

While I got involved in a Full Gospel[2] congregation while in college, I was raised in an American Baptist.  My church — and as I understand it, Baptist in general — don’t really believe that “miraculous gifts” such as speaking in tongues, prophecies, or instantaneous healing.  They also tend not to believe in or expect to encounter demons in a direct manner as might be described in This Present Darkness or as recounted by pentecostal/charismatic believers.  So while I too sang “I’m in the Lord’s army,” learned to recite all the parts of the “armor of God,” and was inundated in the same spiritual warfare terminology, I suspect that I took these things things far more metaphorically than Harris and her Sunday school classmates.

Of course, this left myself and my classmates trying to understand the metaphor.  We had an enemy we could not confront directly.  We had no demons to cast out.  So we were left wondering what “I’m in the Lord’s army” really meant beyond being a silly song.  We wondered what it really meant to put on the full armor of God.  Sure, knew we were supposed to invite friends to Sunday school and church.  We knew we were supposed to read the Bible, pray, and be good.  But for what?  Surely these things were never meant to be an ends in themselves[3].

So in many ways, I think I was more primed for the transition that Harris describes as she continues telling her story:

Though I wouldn’t have put it in these words at the time, I came to believe that our battle was not against invisible demons but against evil people who brought the fight into the real world.  They were the spiritual enemy clothed in flesh:  abortionists, feminists, secularists, humanists, the people conspiring to destroy God’s witness by corrupting America.  Finally I had an enemy I could see and point out to others, one that didn’t require a mysterious intuition or the spiritual gift of discernment to identify.

I can understand that, wholeheartedly.  While Harris had an unseen enemy, I had no enemy.  So latching onto a concrete enemy was a gift from God Himself.  Furthermore, this new, tangible enemy offered a tangible strategy for fighting back:  politics.

Suddenly, “fighting the enemy” meant speaking out against abortion, homosexuality, and premarital sex.  It meant voting for the “holy” candidates so that they could defeat the “evil” ones and stop their “evil” plans[4].  Suddenly, there was a way to become a righteous crusader with a clear path.

Ironically, while this gave me a tangible “enemy,” what it did to my perceptions of the “enemy” was almost the exact opposite.  Adulterers, fornicators, homosexuals, and all those other people ceased to become people and became caricatures in my mind.  My “tangible enemy” turned into smoke and mirrors again.  I find myself wondering if Harris intended this chapter to explain the need to reconnect with “flesh and blood” people discussed in the previous one.

Related Posts

I have created a separate page to track all the blog posts I’ve made regarding this book.  If this post interests you, I would encourage you to go check out the other posts as well.

Notes

[1]  Well, insofar as a good little Baptist is allowed to idolize anyone or anything.

[2]  “Full Gospel” is the preferred term used certain charismatic/pentecostal churches.

[3]  I strongly believe that even “being good” for the sake of “being good” is meaningless and pointless.  “Being good” is about doing something for others because it has a positive impact on their lives.  It’s about building a better world.  This is not something that I feel is always properly communicated to young Christians, nor do I feel it is emphasized enough.

As a former Sunday school teacher, I’d also like to suggest that this is in part that the much of the teaching materials for chidren and teen Sunday school classes are abysmal.  They do not treat the students like intelligent people who need to learn what it truly means to live a life that expresses the fruit of the Spirit and are ready to do exactly that.  If you are a Sunday school teacher, I would encourage you to re-evaluate your curriculum and honestly ask yourself if it insults, patronizes, and holds back your students.

[4]  I’m engaging in a certain amount of hyperbole here.  However, don’t overestimate just how much.


Paganism, Religion, Religious Discrimination, Society

Investigating a Disturbance at Maine Pagan Pride Day

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Earlier today, I ran across the CCL of Maine’s statement that they were removed from Main Pagan Pride Day this past Sunday. The CCL’s comments included accusations of censorship:

League Executive Director Michael Heath remarked, “These same pagans who cling to the First Amendment for their freedom of religion, trample upon it by rejecting freedom of the press. Their audacity and hypocrisy is at the same time stunning and pathetic.”

Jason Pitzl-Waters addresses these claims quite well with a brief civics lesson:

The First Amendment right concerning Free Speech, and a Free Press, doesn’t mean that a (perhaps hostile) reporter can’t be ejected from private property, even if an event on private property is a “public” one. Freedom of the Press was enshrined to prevent governmental censorship or reprisal.

Being curious about the incident and concerned about the possible misrepresentation of the situation on the part of the CCL of Maine, I contacted the coordinators of MPPD. Richard Vinton was kind enough to respond to my inquiry. He assured me that despite my own doubts about that aspect of the CCL’s claims, MPPD made no attempt to restrict what photographs could be taken. Indeed, Richard included in his email the same disclaimer that the CCL displays on their site, verifying it’s legitimacy.

However, Richard went on to explain that Mr. Hein was asked to leave for taking pictures:

He [w]as asked to leave because he was causing a
disturbance. He entered a workshop that was already in session and began
taking photos of the class members and interrupting the instructor. He
misrepresented himself as a member of the press but holds no press
credentials and it became very clear the he intended to continue being a
disturbance.

Given the CCL’s documented past of encouraging harassment and resorting to misrepresentation, it is not hard to believe Richard’s indication that Mr. Hein was activel creating a disturbance. It is perfectly reasonable that the MPPD organizers and security would choose to eject someone for such inappropriate and rude actions.

Richard also speaks highly of how well the situation was actually handled:

What should be noted is the fast and professional response
by our team of Guardians. This entire incident lasted no longer then 10
minutes and very few people in attendance had any idea it took place
before the misleading story on the CCL web page.

I’m inclined to consider this excellent news indeed.

Paganism, Politics, Religion, Religious Discrimination, Society

People in glass houses?

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Jason Pitzl-Waters made his readers aware the Maine Christian Civics League’s attempts to shame Kennebec County Democrat Chair Rita Moran for being Pagan. Indeed they seem to be quite outraged by the idea that a Pagan hold’s such a position, and go through a great deal of effort to make it sound like a horrific thing.

Of course, from my perspective, I don’t see how anyone can find it all that horrific. Indeed, my reading of the CCL’s diatribe struck me as an attempt to make something out of nothing. They even go so far as to try to make it sound like Ms. Moran has something to hide by referring to her involvement in “underground” pagan worship circles. Indeed, one wonders at the use of the word “underground” to describe Immanent Grove, which is well advertised.

Stranger still is the fact that they report that Moran supports the “Pagan Preserves Project,” a fundraising program designed to finance a long-term goal of purchasing property in Maine for Pagan religious use. Why this is more scary than Christians raising money for a new church building escapes me.

The CCL goes on to reveal their most disturbing bit of news about Moran, and that’s “the involvement of Moran’s Apple Valley Books store in promoting her pagan-worshipping beliefs to Maine’s children.” This kicker is no doubt intended to conjure images of Moran handing out copies of Satanic literature to impressionable young minds directly. However, CCL’s own clarification ruins that image. Instead we are dealing with a bookstore that is listed on the Pagans’n’Parenting website. The CCL describes this website as “a pagan resource for parents to involve their children in pagan worship.” So instead of an unethical figure who targets children behind their parents’ backs, the CCL is criticizing a woman who simply offers resources to parents already interested in teaching their children about Paganism. I find it hard to imagine how any rational person — even one who disagrees with Pagan theology — can find that particularly alarming, let alone sinister.

Originally, I intended to limit this posting to a mockery of the CCL’s “alarming” revelation. To be honest, I still find it entirely laughable and the sign of truly paranoid people who will try to create alarm out of nothing. Unfortunately, an update to Jason’s original post includes and email from Ms. Moran that has given me pause to reconsider. It would appear that as laughable as I find the CCL’s post, it has become a source of actual concern to Ms. Moran and those who would support her. According to her, even worse and potentially more damaging rumors have begun to circulate about her as a result of this “revelation.”

What I find particular sad are the allegations that the organizers of the Maine CCL have been “investigating” some people who have left comments on their site in support of Ms. Moran in order to post additional information about them. If this is true, the only conceivable reason to do so is to encourage their supporters to harass these people in addition to Ms. Moran herself. Quite frankly, this strikes me as entirely unethical behavior, and certainly not behavior that those who are calling other people’s character into question should be doing.

But in the end, one must wonder. Do those involved with the CCL truly have so little faith in their own religion and the victories it promises that they have to resort to such tactics? Is such behavior the best that the CCL has to offer the world? If so, then the CCL and those associated with it are truly empty and devoid of any real spiritual value.

In which case, one must wonder if their criticisms of Ms. Moran is anything more than simple projection.

UPDATE: My friend Lauren left a comment on the CCL site. They decimated the original post and added the links to her MySpace and StumbleUpon pages. They also included her email address in the comment text. (She provided the email address when filling out the comment form as it is required, but did not expect it to be published.)

The full text of Lauren’s unedited comment (with the exception of the last part, which she had to retype from memory due to last minute editing) is as follows:

I’m sorry, what?

As a conservative Christian, I am offended at the picture you attempt to paint of this woman– quite the fanfare for something hardly scandalous.

It is to my knowledge that her supposed “underground” pagan worship circles are actually well advertised.

It is hardly a crime to have a book store where proceeds go to something you support; that is the beauty of our country, and it is her business what she supports, especially when it is concerning what is done on PRIVATE land.

I applaud her for offering literature to Pagan parents. But that’s not the real issue here; since when do Democrats actually allow parents to raise their own children in whichever way they would like? (I digress!!)

I understand what you are trying to do here, and I understand that you wish to allow Christians safe alternatives through education. I also understand you wish to foster Christian values in all areas of life. I understand because I am a firm believer in Christ and I wish to know what I am partaking in, where my money is going, and what I am supporting, in hopes of honouring God. However, it saddens me that this woman is shown as a monster for doing nothing illegal, and nothing but using her own earned money, private property, and supporting parents who have already chosen to raise their children in Pagan ways. These are things she is doing on her own private time.

I presume you know your organisation wields power. The potential for rumours and character destroying information being passed along is very high and that fact is frightening. Perhaps it would have been more effective to show awareness through her organisation or her bookstore rather than through her personal name, that is if I am right, and it is educating you seek to do.

[There is a passage in Galatians where Paul refers to freedom in Christ (chapter 5), which is the freedom to do what is good, what is right, and what is honourable. It is contrasted to the “old man”– a slavery to sin and to the law (chapter 3). It strikes me as fruitless to fight against slavery when one can instead fight for freedom.]

In Christ,

Lauren

As you can see, they did a significant amount of editing.

Paganism, Religion, Religious Discrimination

Religious Discrimination in Oregon

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Earlier in the week, I came across a story about a Wiccan who is suing Starbucks for religious discrimination and wrongful termination. According to the original story, Alicia Hedum was asked to remove her “Wiccan cross.” When she refused, she was held back from being promoted or transferred. Her hours were cut, and she was eventually terminated.

I originally didn’t post about this matter due to the lack of information. The article was quite brief and details were scarce. And to be honest, I was a bit concerned about the fact that the article mentioned that Starbucks management had “scrutinized her ‘minor tardines.'” I will fully admit that I was concerned that this was a case of a rightfully terminated employee crying foul. As such, I decided to see if I could find more details about the situation before offering an opinion.

Today, my choice has paid off both for myself and Ms. Hedum. OregonLive has offered an update to this story, this time including details that has done much to alleviate my doubts about Ms. Hedum’s claims. (And on that count, I offer Ms. Hedum my sincerest apologies for ever doubting her.) In this update, the writer reveals that the lawsuit also covers the matter of an improperly handled workers compensation case:

She alleged that after she hurt her wrist at work in August 2005, the store failed to provide a workers’ compensation claim form. She alleged she was dismissed after she refused to come into work because a store manager would not assign her to light duty work as recommended by her doctor.

Failure to allow an employee to properly document an injury received at work is a serious matter. As is terminating an employee for absences caused due to such an injury. The complaint that Hedum’s lawyers filed with the court alleges that Hedum asked for the paperwork necessary to report her injury on two separate occasions, once to her shift supervisor and once to the store manager. On both occasions, she was informed that either the necessary forms could not be found or that the store was out of said forms.

Now, my question is this: What kind of employer “runs out of” workers compensation forms? I’m certainly no expert on labor laws, certainly not those in Oregon. However, it seems to me that providing an injured employee with such forms in a timely fashion would be a legal requirement. I would also imagine that not having said forms on hand (or at least being able to receive new forms via fax or other method within the hour) must either be a violation or border on it.

Also, the legal document sheds more light on Hedum’s injury-related absences. It appears that she contacted the store manager and explained the need for light duty, even describing her doctor’s restrictions. When the manager informed her that no position was available that would meet those requirements, Hedum did the only thing she could: She informed the manager immediately that she would be unable to return to work until her doctor changed her restrictions. The manager’s choice to hold those absences against Hedum and terminate her employment because of them is against the labor laws of the two states I have lived in (Pennsylvania and New York). I cannot imagine the labor laws in Oregon view the matter any differently.

It will be curious to see how Starbucks chooses to handle this matter. Based on the description that the legal complain gives of Starbucks, it sounds like the corporate office is on the hook for the lawsuit. If that’s the case, I suspect that they will probably look for a way to settle out of court. It not only would be the right thing to do, but it would probably save Starbucks from an even bigger blackeye in terms of publicity.

Of course, to me, the bigger question is this: Will store manager Anna Hickey have a job when the dust settles? And if she remains, how will corporate impress upon her the importance that she never pulls a stunt like this again?