Dangerous Words: Talking about God in the Age of Fundamentalism

Dangerous Words is probably one of the 5 most seminal Christian books written in the last 10 years. The author, who is head of the English Department at Aquinas College, clearly explains the etymological development of the basic Christian symbollic words and their evolution throughout history. He describes the distortion of these terms by Chrisitian fundamentalists, who were and are reacting to the Scientific Revolution and the Enlightenment. The author clearly lays out the metaphorical character, depth and power of the Christian symbols and words. They hold the way for clear thinking Christians to faithfully affirm life amidst the turbulence and ambiguity of the 21st Century. Living at this depth enables Christians to affirm all people and all religions. It sometimes takes a Christian, who is not beholding to any institutional or denominational authority, to speak the truth and point the way for progressive Christian reform. The fact that (Buddhist) Shambala published this book is testimony to this book's radical and awakening message. Gary Eberle makes a major contribution to realistic 21st Century Christian resurgence - without which Christianiy will surely die. This English professor's writing style is articulate, and profound. Dangerous Words is a must read for serious, 21st Century progressive Christians, and for those who have rejected popular mainline and fundamentalist Christianity. This work is an excellent study resource for small groups both within and outside of church structures.

Wanted to give a sincere plug to Professor Gary Eberle's book which I recently finished reading. I thoroughly enjoyed reading it and found that it helped close some nagging, conflicting issues in my mind about what "believing" is or can be all about. Not only is Gary's writing intelligent and thought-provoking, I found myself simply "enjoying the read". Not to over analyze the experience, I think it was the pleasure of the journey that he takes you on through a combined use of history, imagery, metaphor, spirituality, science and other ingredients. Reading the book was like following the work of a detective trying to solve the mystery about why "people of many faiths/beliefs", including atheists, can be so antagonistic/hostile/evil to each other. I think that only someone who has a serious love affair with words can effect such simultaneous examination/pleasure through use of "word candy" to try to solve such a serious conundrum. One of the things that I found most interesting is how I regularly found my mind wandering into what I can only describe as "meditation" - something that over the years I have found increasingly difficult. To try and say much more about the book would not do it justice. I found a number of internet references that better describe what the book contains. One of the best of these contains some of the author's own comments: "Over the course of the book, the author examines the following problematical, lightning-rod words, one per chapter: truth, modernism, fundamentalism, myth, religion, tradition, God, and silence. He concludes in his final chapter, `Silence', that the way religious discourse can best proceed is when its partisans, on both sides of the issues, understand the limitations of words as they debate them. 'My original idea was to examine how fundamentalists use these words, but in the last two years a new movement has arisen called "neoatheism" led by writers like Richard Dawkins and Christopher Hitchens. I think these modern atheists are as wrong, in their way, as the fundamentalists in their approach to God and God-language. I hope that my book will serve as a bridge between fundamentalism and atheism, enabling us to really talk with each other instead of just shouting and lobbing bombs.' " I highly recommend reading this book for enjoyment and also because it has an important and valuable message for all of us, regardless of personal beliefs.

I have just finished reading what I would go so far as to say is one of the most helpful books I've read in recent years: Dangerous Words: Talking About God in the Age of Fundamentalism by Gary Eberle. Perhaps the unique contribution it makes is due to the fact that it was written by an English professor rather than a scholar of religion, theology, philosophy, history or any of the other topics that authors of books on religion are usually specialized in. Eberle's book focuses on religious language, and what is problematic about the literalistic approaches of both fundamentalists and modernist skeptics. He helpfully presents the radical shift that was introduced by the invention of the printing press, before which the lack of widespread literacy meant that most people did not even have a concept of 'word for word accuracy', or if they did, it could not in practice mean anything like what it means today. Indeed, studies of primarily oral cultures show that oral storytellers may well say that they do indeed reproduce their stories 'word for word', but when they tell the story again, it doesn't reflect what modern literate people mean by 'word for word'. Eberle also traces the shift of the meaning of the English word 'truth' in response to such changes. In earlier times the word, like 'faith', meant loyalty rather than having something to do with precise accuracy (p.54). In discussing what myth can offer, Eberle suggests that whereas science tends to divide things up into disciplines for analysis, myth integrates. While science (the quantum world aside) tends to deal with 'either/or', myth deals with 'both/and'. Where science enumerates, myth evaluates (see p.93). As I read the book, one thought that occurred to me is how important it is to be able to not only test and analyse our beliefs, but also act quickly and intuitively in situations in which the time for such analysis does not exist. Seeking evidence is important and appropriate, but other types of language and thought may enable us to deal with those aspects of life in which we do not have all the evidence we might like (see p.107). One example of the sorts of powerful, thought-provoking things said in the book is the following: "Conditioned by a hundred years or more of secularism, we distrust religious language and the religious impulse. In becoming religious, we are asked to exchange our modernist lens, which seems so reliable and sure, for something that feels quite older and less reliable. Yet, in many ways, the religious way of looking at the world has been better tested, over a longer period of time, than any of the modern hard or social sciences in which we now place our faith. That is, long before there were pills for depression, mythology and religion - the narrative way of knowing our existence - were helping people pass through the stages of life and all its travails. There is something deeply powerful in this narrative way of knowing, which, at its best, helps us to

Eberle's book is primarily a critique of Christian Fundamentalism's take over of religious language. It also provides a good explanation of how liberals, moderates, and yes, traditionalists, have understood key concepts for the greater part of history ("truth," "tradition," "silence" etc.). Eberle challenges those who value religion and culture to speak out and correct the distortions of both extremes in the cultural wars. Nevertheless, though he does mention distortions by what he calls the "strict secularists" side of the cultural wars, he fails to take them on in equal measure, perhaps in hopes that they will read his book. I am not convinced this approach, whether consciously chosen or primarily due to his own lack of exposure to their growing influence, brings us to the heart of the underlying conflict. Fundamentalism is actually an outgrowth of Modernism, as Eberle shows. In fact, many people who hold highly modernistic scientistic worldviews are more susceptible to fundamentalism, either religious fundamentalism or secular fundamentalism--in my view because they no longer hold or are ignorant of core humanist values. Here Eberle's background as an English professor could have provided much to draw on for a critique and a call to renew shared values. (Perhaps his next book could address secular fundamentalism.) The progression I've observed is as follows: Religious humanists first follow the lead of secular humanists in the war against fundamentalism. Over time liberal religionists become secular humanists, even as they still participate in the religious sphere. At the same time the secular humanist have dropped humanism completely and simply become secularist, embracing only science and a narrow view of reason, one without any appreciation of deeper and broader cultural traditions or a creative valuing of the human nature as found in humanism. As they feel more and more frustrated the secularists become secular fundamentalists, and utterly reject all religious and humanistic language for a closed matter-is-all-that-matters philosophy, though they fail to see their own fundamentalist qualities as a shadow of those they hate. Unfortunately because of these "developments" (sic) in our culture, most of us have become wimps about religious, humanist, or even creative use of a fully human deeply-rooted language. Read this excellent broad-minded book, though the religious beliefs of the author may not exactly be your cup of tea. Unfortunately, those who really need to read it, the extremes, will not. But it does provide a stronger rationale and motivation for those of us who wish to stay free psychologically, spiritually, and mentally from the distortions of both sides, and are learning we need to speak out to do so.

Following in the steps of previous Eberle books, this is a modern look at spirituality while maintaining the aura and respect for traditional religious beliefs. In no way is this a critique of how religious beliefs have penetrated the social conscience, particularly politically, in recent years. Rather, it is a studied and relevant analysis of what the "big" words in spiritual life actually mean, and how they have been used throughout history up to present times. Throughout the chapters that deal with these big words, such as God and Truth, the reader gets the sense that through common language and some hard work, that the spiritual life of humanity can become a common ground rather than a dividing force. It will take many steps along the way to overcome the antagonism of both fundamentalists and non-fundamentalists, but it is possible by becoming a more learned individual, through such works as Eberle's. Religion in itself does not need to be a barrier to discourse, open and honest, on the 'proper' way to integrate spirituality in to the broad secular world. Rather, it can be a guide of sorts, beyond some common mis-conceptions, that enable different religious sects to find commonality, even amid the vitriolity. I highly recommend Eberle's book on these grounds, that there is much to know and read between the lines, for what we have learned all of our lives is only a starting point to the ever-changing, never-ending process of spiritual growth. This book is not only the book with something for both 'believers' and non-believers, it is also a great starter for those that sit somewhere in between, not sure what direction to take. Though not a religious book, per se, it is certainly a text that religious leaders and spiritual individuals can utilize to enhance their own process toward self-fulfillment.