Evangelicalism, Continental Philosophy, and the Deconstructed Church

Thanks to a wonderful invitation from philosopher Jack Caputo, I spent much of last week at Syracuse University participating in The Future of the Continental Philosophy of Religion conference.  

This was quite the event, a gathering of philosophers from the US and UK who specialize in distinctive readings of Hegel, Kierkegaard, Merleau-Ponty, Derrida, Deleuze and the like along with more recent thinkers like Zizek and Meillassoux (you can check out the conference program).  I was pleased to hear Catherine Malabou, Thomas Altizer, and Merold Westphol interacting in  sessions.  With Harvey Cox, Clayton Crockett, and Philip Goodchild in the mix, it was really quite an occasion. 

I was invited to a session focused on Peter Rollins, what I called "the phenomenon of Peter Rollins," as a means to explore one development in the Continental Philosophy of Religion.  When I was invited to present, my follow up email to Jack Caputo said something like,"You realize I'm a sociologist and not a philosopher, right?"  They were quite willing to introduce a multi-disciplinary dialogue that described not only with the ideas of Peter Rollins but what he may represent as actions and movements in our broader religious context. With thirty minutes to share, I tried to unpack my best understanding of how Peter Rollins lies along a long path of renegotiating conservative Christianity that has been brewing for almost two decades.

Most of us know that the spectacular success of Evangelicalism in the 1970s through the 1990s created a self-sustaining Evangelical world—and that these successes created a backlash. Evangelical leaders came to seek ways to overcome the churched/non-churched divide. But the journey hasn’t been smooth.

As Evangelicals became attentive to creating a closed “Christian culture,” many disaffected evangelicals left their churches, becoming critics rather than compliant members. Listening to criticism from outside, atheistic thinkers resourced their critique. There emerged a number of Christian readers of secular philosophy who were pleased to take up an aggressive questioning of the certainty, “truth,” and the resulting morality and politics that came with it. Much of the underlying tone of such criticism draws on a hermeneutics of suspicion with its post-Marx, post-Nietzsche, and post-Freud sensibilities. Notions and paradigms promoted by these new "Christian" writers and thinkers is buttressed and often inspired directly by Continental Philosophy.

Attention to "postmodern thinkers" complimented a broader surge of interest in “postmodern philosophy” among Evangelical seminarians and church leaders. Christian publishers are still catching up to this hunger, producing more books building on recent philosophical work (e.g., Philosophy and Theology series from Continuum / T&T Clark and Church and Postmodern Culture series from Baker Publishing Group). In practice, a growing number of evangelical church leaders are moving from simple “Bible Study” to openly engaging Continental Philosophy through their books and concepts in small gatherings. On my twitter feed yesterday, I mentioned Gianni Vattimo's work, and that initiated a stream of follow-up discussions with fellow tweeps who pay attention to theology and religion. 

This engagement with such deeply intellectual work represents a significant shift. Mark Noll in his Scandal of the Evangelical Mind articulated the historical basis for anti-intellectualism among Ameircan Evangelicals. Now we are seeing more educated evangelicals who are finding their religious frameworks “lag” behind the theoretical or epistemological/ontological sophistication of their schooling. They have fundamental critiques of what they see as “modern” ways of reading the bible (hermeneutics), organizing the church (ecclesiology), and assessing morality and devotion (spiritual formation) and are forming new types of Christian gatherings to express their developing values.

Continental philosophy "works" because it involves thinkers whose work invokes a sustained social critique. Continental philosophy is concerned with structures, underlying structures of society (often drawn from Marxist orientations) and underlying structures of the psyche (often drawn from Freudian orientations). A pursuit of uncovering the working of underlying, non-conscious, structures, cultivates observations that eventually can move to practical efforts in what to talk to people about (preaching), what humans are to become (evangelism and discipleship), how community is to be lived together (ecclesiology and “loving one’s neighbor”), and how to act in the world (duty to God and others). These writings provide resources for being prophetic to the church and to the world.

These Christian critics have been helped also by the “religious turn” in Continental Philosophy and the greater availability of religious thinkers in this vein as primary and secondary works were made more available at the same time as the disaffection and pursuit of alternative frameworks happened among evangelicals. This includes writings from and about Jacques Derrida, Jurgen Habermas, Rene Girard, Jon-Luc Marion, Emmanual Levinas, Paul Ricoeur, Jean-Luc Nancy -- Slavoj Žižek,, Giorgio Agamben, Alain Badiou, Gianni Vattimo). Jack Caputos’s appropriation of Derrida, Levinas’s rejection of Heidegger, Marion’s religious reinterpretation of phenemenologists, and more emerge amidst this re-thinking, aggressively incorporating insights from philosophers who engage in distinctive readings of Hegel, Kierkegaard, Marx, Freud, Husserl, and Heidegger.

In the conference, I dared to raise Peter Rollins to a more significant level by placing him in a broader socio-historical context. Trained in post-structural philosophy, with a PhD from Queens University in Northern Ireland,  Rollins intellectually stimulating style of speaking, writing, and consulting fits efforts to flesh out Christianity in new ways that are sensitive to societal shifts and emerging sensibilities. In other words, the happenings around his person are a manifestation of changes across mainstream Christianity. So while Peter Rollins is an interesting person in and of himself, I moved away from assuming that compelling ideas from a single, charismatic leader initiates social change. Instead, Peter Rollins unique “ministry” (which I place in quotes) is an interesting and timely development of American Christianity that finds resonance in the cumulative contradictions of modern Evangelicalism.

I suspect that Continental Philosophy is underpinning a profound reworking of theological questions including what is the church (ecclesiology), what it means to be human (anthropology), and how life is to be lived (ethics) -- at least for a significant segment of American Christians. Peter Rollins’s appropriation of Continental Philosophy fuels provocative practices in the form of preaching and new types of groups among those who resonate with his message.  And it’s the practice of new religious gatherings (like "Pub Churches") that especially attracts the interest of this sociologist.

Welcome to Pub CHurch

Image from public Facebook Page for Pub Church in Buffalo NY

I began an online conversation with church leaders, theologians, and seminarians on Monday over at the Duke Divinity Call and Response Blog (part of their Leadership Education program) on the phenomena of "Pub Church."

The Pub Church is broadly defined there "as spiritual discussions held in 'open spaces' like bars, pubs, coffeehouses, and restaurants."

From a sociological perspective, this represents an interesting form of social assembly for religious purposes.  From a theological perspective, there are several issues about whether such meetings should be considered "church" at all.

I invite you to check out the post there and contribute your comments.  I especially appreciate the links provided on Theology Pubs and the experience of participants in their own versions of Pub Church.

Meeting with Congregational Scholars in Miami Beach

Image via Wikipedia

I recently returned from several days meeting in Miami Beach with members of the Congregational Scholars Team, an outstanding group who focus on working on the conceptual and practical problems of understanding congregations.  These are all highly respected academics (nearly all have produced "classic" books in their fields) with many years of immersive experiences in various congregations across all faiths.

They are all very nice people too.

With warmer weather and plenty of good restaurants, we met at a Jewish synagogue for much of the day pondering the future of religious gatherings and followed up conversations at breakfast, lunch, and dinner.  The first day started with everyone sharing updates on their own research, and then moved to a focus on approaches to the study of congregations. Much of our three days together was filled with trying to capture perspectives on emerging dynamics in American religious gatherings.  What does it mean to study "congregations"?

We all agreed that the focus on brick-and-mortar buildings and their weekly services is insufficient for tracking the richness of congregational dynamics.  For some time now, scholars have been attentive to the broader interactions occurring between parishioners, clergy, and local communities.  Even more, scholars are taking into account broader historical contexts that include race, immigration, government subsidies, technological developments, etc.  A growing number of sensitivities are  finding their way into work on how religious life is shaping in the United States and abroad.

Image by Getty Images via @daylife

One example is my own discussion on the growing phenomenon of "pub churches" in the US and UK. Pub churches are ways of doing "church" in non-churchly ways.  They are not obvious as they are "spiritual conversations" happening in bars, restaurants, and coffeehouses that stress open dialogue and egalitarian structures.  As I described these structures, some questioned whether "pub churches" qualify as a congregation at all.  Is this what we're studying?  And yet, most of us agree that attention to such developments is part of our job as scholars.  We are trying to pay attention to how congregational structures are constantly negotiated in response to societal developments and, often, as a critique to mainstream religion.

The field of congregational studies remains wide open.  It is not intended to be a narrow focus on events in established buildings or rented warehouses.  Congregations implies that face-to-face religious gatherings remain important to religion and are strategic units of measurement.  Scholars are not limited to the common sense analysis of such structures as theoretical nuance stretches our analytical skills.  Congregational scholars strive to encompass as much of the reality of how people believe, worship, evangelize, and serve through religious structures both new and old.  And the careful critique of each other's work is part of the process of pushing each other towards even further depth.

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Footnote: The Congregational Team members currently include Nancy Ammerman (Boston University), Larry Mamiya (Vassar College), Bill McKinney (Pacific School of Religion), Omar McRoberts (University of Chicago), James Nieman (Hartford Seminary) Robert Schreiter (Catholic Theological Union), Stephen Warner (University of Illinois, Chicago), and Jack Wertheimer (Jewish Theological Seminary).  Special guests with me at this week included Anthea Butler (University of Pennsylvania) and Joyce Ann Mercer (Virginia Theological Seminary).

Submitted to Press - New Book "Worship Across the Racial Divide: Notions of Race and the Practices of Religious Music in Multiracial Churches"

Image by Getty Images via @daylife

Last week, I submitted the complete manuscript under contract with Oxford University Press!

[Insert fireworks and happy dance about here.]


Worship Across the Racial Divide examines how music and worship "work" in successfully diverse congregations.

Research for this book began in 2005 as I was completing my ethnography on Oasis, a black-white congregation ministering to workers in the Entertainment Industry and released as Hollywood Faith (Rutgers University Press).  With over a dozen churches, 170+ interviews, and reams of background information from scholars and practitioners, I am pleased with the result.  Assuming all goes smoothly, I expect the book to be available in 2012.

This book goes into detail on what happens in the worship and music experience of diverse congregations.  I decided to focus on this because worship and music are believed to provide "strategic" moments for churches to stimulate racial and ethnic diversity.

Inevitably, what may seem like a simple idea ("Let's bring in some multicultural music...") inevitably involves a complex of tricky notions of representation, ethnic difference, racial authenticity, and the always pragmatic considerations of church leaders who need to be ready for church services on a week to week basis.

Image via Wikipedia

When I began to explore the background, I quickly found that the research on race and music is huge. One of the reasons it took so long to write this book is sifting through a pile of reading.  I had to constantly make decisions about what mattered most.  All too often, even the most significant material had to be cut away in the final months as at around 140,000 words, the manuscript was much too long.  The (intriguing) digressions were far too frequent, and the need to finish became very much a priority.

I would have liked to say much more about African American and Latino notions of "their music" and how this developed in the history of music and race in the United States.  No space, no time!

I also found the literature on worship and race utterly fascinating.  In reading documents from the mid-1800s, I saw how notions of African Americans as inherently religious (which is tied to their presumed "emotionality") continues to affect even the most informal discussion on racial worship.  Black people worship differently -- so it is said.  And the fact that church leaders and attenders BELIEVE blacks worship differently invokes the construction of sacred scenes which demand that blacks PERFORM worship differently.  Some of this talk can sound like a lot of sociological mumbo-jumbo.  But my observations and interviews reveal a fascinating dichotomy between blacks as they are expected to act when they are in the pews of diverse congregations and how they are expected to act when they are on the platform.

The interviews and stories from these congregations are striking.  The book includes page after page of pastors, worship directors, and attenders talking about their experiences of worship, their views on diversity, and their connections of race and music in church.  The ironies and unexpected insights continued to surprise me even in the final weeks of adding material and revising the manuscript.

The final draft of the book still weighs in at 100,000 words when you add footnotes and all.  I think it is far too short.  The amount of thinking left to do on worship, race, music, diversity, etc., is a rich arena of study.  I'm glad I stumbled into it.  So, whatever shortcomings may be in the book, it is so interesting and so important, I expect many others will pick up threads and make their own distinctive contribution.

Pentecostalism and Prosperity Theology: Symposium at Regent University

The end of 2010 through the beginning of 2011 have been among the busiest--and most productive--months of my academic life.  I've submitted articles, completed book chapters, reviewed several articles and textbooks, and prepared papers for various grants and conferences.  I've also finally completed my manuscript on worship and music in racially diverse churches (more on that in the coming months).

This afternoon, I'm in the midst of final preparations for a symposium happening for the next couple of days at Regent University in Virginia Beach, Virgina.

Pentecostalism & Prosperity Symposium

The Socio-Economics of Global Renewal

Co-sponsored by the Schools of Undergraduate Studies and Divinity

Symposium schedule:

February 21, 2:00-5:30 pm, Library Auditorium

February 22, 2:00-5:30 pm, Library Auditorium

I'm thrilled to join this stimulating conversation.  How is Pentecostalism related to global economics?

The adaptability of Pentecostalism to the current economic system is certainly one of the most interesting aspects of the movement.  On Tuesday, I'll be talking about how prosperity theology connects with today's "individualization" and the rise of "self-culture." 

Hollywood Faith by Gerardo Marti

This is less of a theological exposition than an attempt to connect sociological dynamics of social change.  I attempt to draw out a connection between global economic dynamics and the very real circumstances of individuals, the social psychological "self," that is confronted with historically new challenges. It is an accentuation of an argument made in my Hollywood Faith book. 

If we step back, I think we can all agree that prosperity theology developed with the emergence of modern capitalism.  I believe it resonates with many people today because  the effect of globalized capitalism on  everyday life is experienced so broadly. As society changes, people find forms of religion that fit those changes.

Several theorists (who don't pay much attention to religion) tell us that the broader workforce today must master self-promotion for economic survival.  If we then turn to the place of religion in these changes, I note that much of the "work" of religious communities  has as their goal the supporting of a kind of “self” needed to live in the world today. The modern "self" today largely lives in context of work.  Being a wage-earner has become enormously important, more so than any other period in history.

When we appreciate the economic uncertainty of individuals in advanced capitalism, the emphasis on a vigorous, God-empowered self can be seen as a way to adapt to the demands for work today.

Image via Wikipedia

Healing Service

So what can appear to be an ego-oriented religion can work within a viable religious community.  In other words, prosperity theology can resonate with ambitious individuals who, in their experience, find their goals to be frustrating, systems overwhelming, yet gain great confidence in that God can, wants to, and (eventually) will use them to fulfill cosmic purposes as they at the same time achieve personal fulfillment in a world-affirming way.

In prosperity-oriented churches, individualism coexists with the general call for generosity and self-sacrifice because the individual is seen as the conduit by which God will accomplish his purposes on the earth.  The focus on the individual is not about individual self-promotion but about creating a platform as an ambassador of the kingdom of God to engage in activities that allow God to work in the world at large.

It is a win-win solution; God fulfills his missional purposes, and his people live prosperous, fulfilling lives.

My paper for the symposium lays out more detail on all these processes.  In addition, the symposium will encourage an active dialogue on how this argument is right/wrong, and surely provide many additional considerations.

If you're interested, the presentations will be live on the internet (see symposium website), and the papers will be collected into an edited volume in coming year. I'll post as things become available.

Hacker Ethics and Higher Learning: The Moral Clash Determining the Future of Education

Special thanks to Joe Creech and the good people of the Lilly Fellows Program for an enjoyable time of conversation on the nature of "place" in our professional lives as scholars in higher education. 

I'm just recovering from a very full conference schedule with the Lilly Fellows Program in Humanities and the Arts annual conference held this year at Valparaiso University.  My warm thanks are extended to the many new friends and colleagues I met over several meals and dozens of conversations.

It was an honor to be invited to give a keynote address along with two other notable scholars.

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The conference revolved on the notion of "place" in higher education and, appropriately, there was a scholar of art and architecture, a theologian working on issues of globalization, and myself, a sociologist who pays attention to religion and social change. I focused on the transformation of higher learning welling-up from the cumulative transformations in digital connectivity.

My talk revolved around two moral orientations, two moral "codes" if you will, that are clashing (rather than converging) in higher education today.  The first code is the formative retreat ethic that stresses the moral imperative of creating a cloistered space of education that works toward discipline and even piety. Our institutions of higher education have an underlying moral orientation: a formative retreat for the cultivation of virtuous adults. I speculate that the stronger the religious orientation of the college, the stronger the formative moral imperative of the institution.

On the other hand is a new ethic, a Hacker Ethic, that emphasizes openness, free access, and utter playfulness. The Hacker Code, Hacker Ethics, and Hacker Culture – these are terms I use heuristically to describe a nascent, overarching ethos that has fueled the development of our increasingly “connected” (I mean digitally, online, networked connected) lives from the 1950s until now. Various principles are involved (I give several lists and descriptions in my talk), and much of it centers on digital connectivity.

What I stressed to this esteemed group of scholars and administrators is that higher education is caught in a larger transition. Banks, phone companies, and our local and federal governments are all firmly committed to open internet connectivity. For example, the federal government just announced at the end of September that while we can still physically mail our returns, more people are e-filing and, as a cost cutting measure, the federal government will no longer mail tax forms, but we must access them online. Examples could be multiplied many times over.

Our schools are dominated by this connectivity as well – Barry Wellman on twitter recently wrote, “Student finds it impossible to go cold turkey off the grid because official announcements & research materials are only online.” The internet is not just a tool of knowledge and business but has become something much more.

Image via Wikipedia

We submit grades online, our students register for courses online, use electronic course reserves (72% of professors use course management systems), answer questions, set calendar appointments, distribute departmental information and committee reports, and even submit journal articles and whole book manuscripts. Increasingly we post syllabi and study content, we skype into meetings, we blog and tweet (about one-third of professors as far as I can find a statistic) our results.  Administrators are pushing internet connectivity to solve certain problems and scholars are using internet connectivity to solve others.

It took me a while… but I soon saw that there was a new set of ideals being promoted. What fuels the development of these new digital realms is not just clever innovation but a new morality, what’s been called the Hacker Ethic. Hackers represent those who were taking advantage of the new spaces and new possibilities opened by the creation of new structures. It’s an entire moral orientation.

Although you can't see the Power Point slides emphasizing different points, here's part 2 of 4 parts of the keynote available on YouTube:

More on the "Hacker Ethic" can be found in part 3.

I'm grateful for the time at Valpo and a new set of conversations.  Certainly there are many others who understand these dynamics far better than I do and can speak far more articulately about them.  But this was my chance to package my best understanding of the things that affect my life and work everyday.  And I'm convinced they are propelling more substantial changes that threaten our traditional understandings of higher education in unanticipated ways.

2011 Summer Research Seminar: Congregations and Social Change

Congregations and Social Change:

Adaptation and Innovation among Religious Communities
June 27 - July 22, 2011

I will be directing a research seminar at Calvin College next summer. This is an open invitation:

Seminar Description

This research seminar will closely examine the ongoing relationships between congregations and processes of broad ranging, societal change. By incorporating a historical sensitivity and scholarship rooted in a sociological perspective, the seminar will continually connect societal arrangements with adaptation, reaction, innovation, and experimentation in congregational beliefs and practices. The focus will be on congregations of all types (whether church, synagogue, temple, or mosque) and encourages a look at both interpersonal dynamics (beliefs, micro-exchanges, small group interaction, etc.) as well as more macro-level phenomena (globalization, technological shifts, political systems, etc.).

The analytical perspectives on congregations can include --

• singular case studies, particular historical periods,
• whole denominational networks (Mormon wards, eastern orthodox churches, Jewish synagogues, mosques and Islamic centers as well as Hindu, Sikh, Jain, Zoroastrian and other religious temples and missions),
• types of congregations (small, rural, independent, mega, etc.),
• regional centers (Southern California, Manhattan, Chicago Metro), and
• any other appropriate and manageable arena of analysis.

The seminar also welcomes any aspect of congregational life that can be examined in relation to social change, for example,

• changes or comparisons of liturgical design,
• formation and negotiation of political identity,
• mobilization tied to extra-congregational organizations or social movements,
• creation of age-targeted ministry (twenty-somethings to retirees),
• incorporation of creative arts,
• negotiated relationships between religious and civic service structures or public agencies,
• adoption of online social networking or use of new media and technology,
• management of multiethnic/multiracial dynamics,
• etc, etc.

Seminar participants will read sociological and historical literature, engage ethnographic methodology commonly employed in contemporary research, and discuss their own work toward creating a community of scholarship oriented around common concerns. Ideally, each participant will produce a polished piece of writing as a result of the seminar, eg., completing a conference paper, journal article, dissertation chapter, book chapter, or publishable mass-media article. As participants work on their own congregations and social change research during the seminar, they will receive guided feedback in a supportive environment. Housing, daily lunch with other scholars, library access, and a small research stipend is provided for seminar participants.

Who May Apply

This research seminar is most intended for current and recent doctoral students in fields related to religious and organizational studies (sociology, anthropology, history, ethnic studies, folklore, and others). While the seminar is designed toward social science-oriented scholars holding, or advanced to candidacy for, the terminal degree in their field (typically the PhD), I eagerly welcome humanities-oriented scholars as well theologically-oriented participants from seminaries and divinity schools. To the extent possible, I will select a group diverse in gender, ethnic, confessional, and disciplinary backgrounds, and with a variety of research sites (i.e., the confessional and/or social identities of the communities they plan to study). I also plan to choose among applicants a mix of participants ranging from doctoral candidates through recent doctorates in tenure-track positions and scholars working on their first or second books to mid-career scholars retooling with defined projects.

See Calvin Seminars for more information

on the director, guest speakers, and application process.

Application information is at the bottom of the page. Deadline is January 14, 2011.

Dietrich Bonhoeffer and Martin Luther King Jr.

Leaving my office, I always pack up a few books to read every night, the choice being a mixture of necessity and desire. Today I find myself entangled in the lives of the German pastor, theologian, and martyr Dietrich Bonhoeffer and the American preacher, activist, and slain hero Martin Luther King, Jr.

Today I picked off my shelf Ferdinand Schlingensiepen's Dietrich Bonhoeffer 1906-1945. Martyr, Thinker, Man of Resistance and another new book, The Word of the Lord Is Upon Me: The Righteous Performance of Martin Luther King, Jr., by sociologist Jonathan Reider.

It was only as I packed the books that I began to see the remarkable parallels between these two men.

These are two men brutally cut short in their lives; two men who struggled through the unique oppressions of their day; two men who had deeply faith-oriented lives that drove them to confront the ugliness in the world while keeping in step with their own sense of community and brotherhood.

Both appreciated education and preached with distinctive combination of intellect and passion. Both studied sociology and applied insights to their worldviews. Both admired people outside their immediate faith, especially Gandhi. Both men could be characterized as lovers with an array of relationships that connected them deeply to the people around them. Both were writers who left profound works which still occupy our thoughtful attention today.

And their greatness may lie in that both attended to the larger issues of the world, provoking new theological responses to changing circumstances because, well, neither of them could leave things as they were.

It might go without saying that this is not my first encounter with either man. They've commanded my attention off and on for well over 20 years. But the well of Martin Luther King Jr. and the well of Dietrich Bonheoffer are both deep. Writers, theologians, and everyday people are continuing to draw endless insight and inspiration from these two men. My studies and my questions continue to bring me back to them, again and again.

Tonight, as these new books allow me to reflect even more closely one to the other, perhaps the insights this time will be even more surprising. And also perhaps therefore tonight they will prove to be even more transformative.

Reading, Reading, and More Reading

I'm on my way out with family for the Labor Day Weekend, and as on other longer trips the biggest decision to make is not what to wear, it's what to read. I have a stack (okay, I actually have several stacks) of books to get through, a mix of personal and "business" reading, covering vast realms of fiction (literature, poetry, graphic novels) and nonfiction (history, philosophy, biography, social sciences, and more) that I hope to complete in the next year or two or five....

As I look at my own stack(s) of books and deciding what to take on our family trip, I'm reminded of how much I appreciate the opportunity I have to CHOOSE what I have to read. As a scholar, there is certainly a mix of "want to" and "have to" reading, but overall I devour writing that attracts my interest and my fascination while avoiding or skimming those that are more obligatory.

But as I'm writing this, I am also reminded that my professional duties occasionally assign me to read a less-than-satisfactory tome. Even so, I almost always find that what I had never intended to read becomes just as or even more valuable to me as something I had intended to read a long time.

For my students this semester, reading is more "forced" on them -- I'm thinking of several of them who are no-doubt slogging through dozens and even hundreds of pages this Labor Day Weekend in preparation for next week's classes.

One set of students is beginning James Cone's remarkable Malcolm and Martin in America, a book that will further prepare our understanding of Barack Obama's presidency and help place it in the context of other modern African American leaders and the political circumstances they faced.

Another set of students is making their way this weekend through Emile Durkheim's Elementary Forms of Religious Life, a book that has had it's reputational ups & downs but which sociologists, anthropologists, and scholars of religion will at least reluctantly agree with it's significance for developing analytical conceptions of religious & social life.

One student is reading through Karl Marx's Grundrisse, a is sort-of a thick, rough draft of Das Kapital that weighs in at well over 800 pages.

And another student is beginning to work through Max Weber's masterful writings collated in Economy and Society -- one of my personal favorite books of all time.

As they make their way through these readings I hope my students will have the same experience I often do: required reading may not have been my personal preference, but in the end these readings become among the most memorable and thought-shaping of my life. The unfamiliarity and uncertainty involved in such texts stimulates a close attention to the words that "beach reads" and bestsellers rarely demand. In addition, the need to talk and write about such texts with other "smart" people cultivates an engaged standpoint that encourages us to draw out (and sometimes tear out) the unstated implications of found in these works.

So as I leave behind my stack(s) of books this weekend, I wish my students with their own growing stack(s) of "to read" books well with the hope that they will have a positive and even transformative experience. What may have been "required reading" today may very well someday be considered "must-read" in the near future.