I rarely agree with American Conservative opinion columnist Rod Dreher, not because he’s a “crunchy conservative,” but because his views on religion are so skewed by his evangelical-turned-Catholic-turned-Orthodox Christian worldview that he often comes off (perhaps inadvertently) as the worst sort of smug, triumphalist, man-of-God. The kind of guy who blames Haiti’s condition on Vodou, right after it’s rocked by a massive natural disaster and humanitarian crisis.
“The kind of religion one practices makes a huge difference in how the community lives — for better or for worse. I suppose it’s at least arguable that the Haitians would be better off at the Church of Christopher Hitchens rather than as followers of voodoo.“
The kind of guy who calls Santeria savage demon worship (just like Vodou), who spreads unproven smears against liberal Catholics involving the taint of Vodou and polytheism, who joined the hilarious-in-retrospect freak-out over Hollywood “pantheism” (ie “Avatar” made a lot of money), and who never misses an opportunity to be “funny” regarding the beliefs of modern Pagans (it’s humorless and like Dungeons & Dragons). However, adversity makes for strange bedfellows and all that, there is stuff going down, a Pope has resigned, and the secular “nones” are rising!
“Personally, I find paganism far more attractive than atheism, because pagans, however mistaken their understanding (from a Christian point of view) nevertheless share with Christians a recognition that there is Something There beyond ourselves, and the material world. I can have (have had) a fruitful, engaging discussion with my friend and commenter Franklin Evans, a pagan, in a way that I just can’t with friends who have no spiritual or religious beliefs, or a sense of the numinous.
My guess, and it’s only that, is that some pagans will fall away from the practice of their faith for the same reason many Christians are: because it doesn’t make sense in our scientistic, materialistic, consumerist world. At the same time, I think that paganism stands to gain overall from the unchristening of the West. If you look at the Asatru site, this neopagan religion speaks to longings that are deep within all of us, and cannot be suppressed forever.”
Yes, in the beauty contest of belief we’re pretty homely, but at lest we’re better looking than the atheists. So, go team Paganism? Yay? Here’s the thing though, while it’s inevitable that some Pagans will leave our umbrella for other pastures in our post-Christian future, modern Paganism as a movement has no trouble embracing both “hard” polytheists and, well, Pagan humanists. Most of the faiths under our umbrella have been fine with all sorts of conceptions of the divine, because our movement isn’t centered on a single correct belief. We, and I use that “we” very loosely here, are not all that threatened by atheism, humanism, or other post-theism “isms.” Our conditions of solidarity are practical, political (in the sense of fighting for our shared rights), social, and festival-based. So it’s amazingly common to see Pagan ecumenical gatherings where polytheists and atheists participate in the same rituals. When transformative (sacred/secular) phenomena like Burning Man appear, we are generally of the “what took you guys so long” school than the “does this threaten us” school.
The “spiritual but not religious” people are, for the most part, just fine with Pagans, are are the nones. As I’ve said before, I think their growth provides fertile ground for Pagan faiths, something Dreher also agrees with. Where he truly goes wrong in his analysis is in holding any one group up as representative of the movement as a whole. Paganism, polytheism, indigenous religions, syncretic diasporic faiths, Dharmic religions, these systems endured the rise of monotheism (and sometimes even thrived) because these faiths are, for the most part, decentralized, free of a binding “Pope” hierarchy, and able to change in ways Catholicism and other top-down systems can’t. Yes, monotheism can, for a time, be brutally effective in spreading and changing culture, but that success has to tie itself to the same colonial/militaristic power structure that early Christians condemned. When that power is slowly removed, a million green religious shoots appear in the paved-over theological parking lot.
Even if the Pagan umbrella crumbles some day and our faiths go our separate ways, it will not ultimately impede the growth of this religious phenomena. Some day we may be so popular that “umbrellas” may no longer be necessary, but the religious shift we are harbingers of will endure so long as we are not actively suppressed. Dreher sees the future as a battle between “something” (theism) and “nothing” (atheism) and thus includes Pagans in team “theism”; but modern Pagans (and our allies) know that this is a false separation. There is no dualistic battle between “something” and “nothing” and our faiths aren’t playing that game. We don’t “fight” conceptions of the liminal that we don’t agree with, we either let them be (so long as they let us be) or find ways to simply include them. Modern Paganism, and similar religious movements are far more complex, and rich, than I think Dreher can imagine, and we are far more ready for the future than perhaps even we are ready to acknowledge.
As for Dreher, I’m sure he’d make a lovely neighbor, as Chas Clifton attests, and I hope he continues to travel the road he seems to have embarked on. Maybe he’ll find that all the demons he sees are placed there by a worldview invested in seeing our faiths as demonic, that the future to fear is not the growth of atheists, or Pagans, but what the dominant monotheisms might do to retain their power and influence.