Jason Miller pointed out:
The big problem for Episcopalians as well as other Christians who are not fundamentalist nut jobs that think the world is only 6000 years old, is that they mostly mind their own business and do their own thing. Because of this their religion, and mine, is being usurped by hateful, anti-science, neo-conservative wind bags who actually know nothing of the Bible or Theology.I would add that the Christian = Frothing Fundamentalist identification also does Neopaganism and occultism a disservice. It allows privileged folks the luxury of feeling persecuted ("She gave me a dirty look when she saw my hubcap-sized pentagram necklace! She's persecuting me! Burning times! Burning times!"). But it also prevents them from considering the ways in which Christianity - the dominant religion of our English-speaking culture - has shaped their philosophical and religious views.
We have Reconstructionists who treat "Lore" as Holy Writ and criticize anyone who might deviate from its tenets. While they may no longer qualify as "people of the book," they have retained their reverence for holy texts from the Golden Age: they have replaced the New Testament with Homer and Snorri Sturlson. We have many more Pagans who wish to replay the Manichean battle of Good and Evil. Sometimes they simply change sides, turning "the Christians" into a diabolical force seeking world conquest and domination and the suppression of the all-loving benevolence of the Goddess and Her followers. In other cases they recast Pagan myths as tales of good and evil, bowdlerizing their favored gods while blackening their tricksters or their death gods. (And let's not even get into the idea that "no real witch would ever cast a curse" or similar comments which reek of the Christian moral code against "sorcery" or low magic).
Historically witches and sorcerers have drawn from the dominant religion, then reshaped it to suit their needs. The influence of Christianity on Haitian Vodou and Hoodoo is well-documented: it is not a "perversion" of African beliefs but a syncretization by practitioners which uses the imagery and philosophy in a uniquely Haitian and African-American way. I submit that many American occultists have the process backwards: they try to distance themselves from the dominant religion's symbols but incorporate most of its preconceptions into their worldview.
Balthazar describes "hard evangelizing" thusly:
It is part protest, part performative devotion. They know they are pissing off people and making fools of themselves and that is the whole point. It is the very ordeal and the shaming in the eyes of the hegemony that becomes the quintessential expression of faith and commitment to their conception of the divine. It could quite plausibly be compared to a mystical ordeal rite of some sort.This raises an important question: what benefits accrue to the missionary besides promises of celestial real estate? What is the appeal of calling the world out on its shortcomings? Why would someone willingly become a member of a group which expected them to knock on doors, sell flowers in airports, or donate large chunks of their income? These are not idle questions. Consider the explosive growth of Evangelical Christianity in South America, or of Wahhabbism throughout the Islamic world: consider the decline of mainstream Protestantism and other faiths that sought to create an inclusive, tolerant and easy path to the Divine.
I wonder if we might not learn something from their example. We might do better not by being more lenient but by being more strict and less welcoming. Spiritual seekers may need the experience of being a people set apart. We don't have to condemn outsiders as damned to hell or advocate violence against abortion clinics. But if we treated our beliefs as life-changing - and if we had the guts to believe that they were worth sharing with others - I wonder what our next generation would look like.
I've seen fear of "Fundamentalism" used as an excuse for lazy thinking. We respond with non-committal politeness to any comment or assertion, no matter how hare-brained it might be. Having a strong opinion becomes a sign of dogmatic rigidity. To believe passionately in the Gods is to be a Christian in disguise (as if Christians were the first or only people who ever loved the Divine!) G.K. Chesterton, the great English Catholic writer, was onto something when he said
It is foolish, generally speaking, for a philosopher to set fire to another philosopher in Smithfield Market because they do not agree in their theory of the universe. This was done very frequently in the last decadence of the Middle Ages, and it failed altogether in its object. But there is one thing that is infinitely more absurd and impractical than burning a man for his philosophy. That is saying that his philosophy does not matter...
[The old Liberal view] was that cosmic truth was so important that every one ought to bear independent testimony. The modern idea is that cosmic truth is so unimportant that it cannot matter what anyone says. The former freed inquiry as men loose a noble hound; the latter frees inquiry as men throw back into the sea a fish unfit for eating.