MIND-FREAKING PARANORMAL GHOST HUNTING SUPERNATURALISM ON TV

Our society boasts about how thoroughly we have been freed from the superstitions of religion by science and technology, but the presence of paranormal subjects in the movies and in the programming on TV continues to haunt the realm of entertainment. What is up with that? How, in such a technological and savvy global culture, can interest in the paranormal remain so strong?
____
This is not unusual; we have seen resurgence in interest in the realm of "the mysterious" numerous times in the last two hundred years. It was very strong in the Victorian Age, it was very strong during the Great Depression, it was very strong in the later in the 1960s, and it is very strong right now. In the Victorian age it produced a spiritual awakening, not only in the world in the area of spiritualism, but in the church as well, and so these two strains of spiritual pursuits have often walked hand in hand.
____
The interest in the paranormal is almost normal for our culture. I have heard many people make fun of cultures in less "developed" countries for allowing superstitions to influence and guide their lives, but are we any less superstitious than they? It is a question worth asking, especially when politicians and powerful leaders in our nation consult astrologers and mediums before they make decisions or act on important matters of state. How are we any different than the Roman leaders when they sacrificed animals to pagan deities and then examined their entrails to determine when and how to go to war? It begs the question whether there are any "developed" nations at all.
____
Before the Enlightenment, during the Reformation and Renaissance, the Catholic Church had been dealt heavy blows to its credibility and authority. From the challenges of Martin Luther all the way to discoveries of Galileo, the Catholic Church lost its exclusive hold on the culture. They rallied with a Counter Reformation and an Inquisition, but nothing could stop the slide of European societies away from the authoritarian stranglehold of the Church. This was good in some senses but it also opened up gnarly questions about issues of truth and spiritual guidance.
____
After the Enlightenment, when all forms of religion and supernaturalism were nearly banned from France, it affected the rest of Europe and America as well. In that process a spiritual vacuum was created. Where once churches filled the place of truth and spiritual guidance, now no institution could seriously claim that place of privilege with any final authority. Those days faded the moment the Protestant Reformation began.
____
Religion, that is Christianity, was nearly swept out of France altogether, but that did not mean (as some foolishly thought) that people would cease to be interested in spirituality; quite the contrary. A thirst for the supernatural, much to the chagrin of the intelligencia, remained deeply imbedded in the general population. Not everyone was as "liberated" and as "enlightened" as the intellectual fathers of the French Enlightenment. The result of the loss of spiritual leadership and its resultant cultural vacuum in the public sector eventually produced a movement called Spiritualism, which took many forms, not just in France, but particularly in England. A look at this phenomenon produces curious discoveries. Not only did this vacuum reveal an interest in the supernatural, but that vacuum was filled up with all sorts of teachings and experimentation with spirits, specters, ghosts, and the ability to communicate with the dead. It produced a fascination about witches, magic, and fairies too. One famous example of this is the beloved Dickens story, A Christmas Carol.
____
Here we have Dickens showing the shallowness of the Enlightenment ideals through Mr. Scrooge. He typifies result of those horrific effects on humanity, via the Industrial Revolution, within the context of English society.
____
Scrooge talks to ghosts, and is thereby brought to his senses (interesting in itself), and ultimately to a very Christian kind of redemption. Not all "supernaturalism" led directly to the devil, as some might fear. Some of it, especially in this case with Charles Dickens, led back to church, to Christ and to salvation.
____
In this, the Englishman's (Dickens) spirituality differs from the French forms of his era. In England it is still possible to believe in the Christian ideal, but not so much in France. This is a very curious phenomenon, and I would love to comment more on this point, and I may do that in a later blog if there is interest by readers for me to do that.
____

I would only give you a hint that the same possibility of turning a populist interest in supernaturalism toward Christ rather than toward the devil can work in the context of New Age ideas too. It may be possible to turn the general postmodern openness to the spiritual and paranormal "realities" toward Christ in a redeeming way. I think it is not only possible, but it may be the only truly beneficial direction it can be turned. Ministers, rather than fearing and denouncing postmodern spirituality, might do well to reconsider the benefits such interests create for the possibility of dialogue. Of course, dogmatists won't get this, they never do. But those who are alive with the Spirit will quickly understand this concept.
____
The interest in fairies and spirits of the earth has been around since the dawn of pagan mythology, but these ideas surged up again during the Victorian age. As noted, I believe that happened because it was a "safe" non-dogmatic kind of generic happy spirituality that became available to the masses at a time when they were spiritually curious. It satisfied the masses' thirst for something spiritual without the heavy moral baggage of religion. In a video link to YouTube (below) I have given you access to a painting by Richard Dadd, called the Fairy Feller's Master Stroke, which has been updated with a song by Queen. It is entirely entertaining, profound and humorous. This is a kind of proof that the fascination with fairies and such things is with us for some time to come.
____
We all know that the Age of Enlightenment produced the Industrial Revolution, and in the midst of those revolutionary movements, we have a corresponding deluge of interest in the occult and in spiritual subjects. These two things are linked together. But here is a very interesting thing to consider, there was also a spiritual awakening within the Protestant churches at the same time.
____
At the end of the nineteenth and early part of the twentieth century, there was a spiritual-earthquake that shook the Western world. Its ripples continue out to us today - but instead of those ripples growing weaker and farther apart as they move outward from the epicenter (the French Enlightenment), it appears like they are growing larger, as does a tsunami when it reaches the shore.
____
There are many similarities and some significant differences between the belief in and experience of the supernatural since the Enlightenment. Some of those are the inclusion of women in the role of spiritual guide. In séances and spiritualist meetings, women were thought to be the more sensitive mediums. In the development of Post-Industrial society, the women's movement gained greater and greater momentum, as did the inclusion of disenfranchised peoples in society and marginalized individuals, such as bohemians, transcendentalists and other "free" thinkers.
____
It is an irony that in the spiritual Protestant awakening in the late nineteenth century and the early twentieth century, women also began to enjoy greater respect and inclusion in the spiritual life of the church; the Reform church and the Baptist churches notwithstanding. It was not only the spiritualist movements like Christian Science, Theosophy, Spiritualism, and séances that sported women proponents, but so did the new Christian movements. The Evangelist Charles Finney championed not only Abolishionist Issues, but Women's Issues too.
____
The newer denominations from branches of the Wesleyan line, Nazarene churches, Holiness churches and the growth of the Pentecostal churches (both black and white), all permitted women to participate in ways they had not been allowed in previous generations. Modernism produced some unexpected twists for spiritual communities, and that resulted in benefits for women within communities of faith. All of these events helped create the foundations of Postmodernism because each played its part by creating openness to new spiritual ideas. Once the central place of Catholic authority had been removed, anything was possible, in any direction.
____
Once religion and spirituality had to compete on equal terms with other ideas in the marketplace, it made new spiritual commodities possible (if we can call them comodities). Now, one's spiritual wares will remain viable in the market place only if the product offered is perceived as credibly meeting personal needs in a way that other options cannot. This trend toward interest in the supernatural continues today, and is a subject worthy of our study. The Postmodern view includes all sorts of possibilities and perspectives once thought unthinkable in a modernist mindset; a mindset which was predominantly empirical.
____
Postmodernism is, by contrast, existential; that is, experiential in nature. A Postmodernist might consider data and empirical information, but emotions and personal perceptions are every bit as authoritative as is empirical data. This is problematical for scientific methodology, yet even good scientists are often swayed by Postmodern sentiments.
____
Another nineteenth century example is the philosopher, Søren Kierkegaard, who made a tremendous case for the necessity of an existential approach to faith. Unfortunately, errors of which Kierkegaard is not guilty are sometimes laid at his feet. His approach to personal spirituality placed an emphasis on the experiential "leap of faith" from the heart rather than the intellectual assent to knowledge. It was the heart not the head, that is required for one to embrace the things of the Spirit -- or anything supernatural.
____
An over-simplified Kierkegaardianism works for just about any kind of supernaturalism, which is helpful in some cases and not so much in other cases. Kierkegaard himself would not approve of the way his ideas have been kidnapped. He was a Christian through and through, but his ideas, which were intended to speak to the issues of Christian faith, have been torn from their settings and made to apply to any and every experience of life -- spiritual or not. This degrading of his ideas was an unfortunate development. Many books have been written on an existential approach to spirituality, and perhaps, one day, I will write one too, but suffice it to say that interest and belief in the supernatural, paranormal, ghosts, specters, fairies, and spirits of all kinds is here to stay. Science has not stamped it out, The Enlightenment has not quelled our hunger for spiritual experiences, and, for better or worse, these curiosities are part of our permanent cultural/spiritual landscape.
____
It is, in my estimation that -- and not mine only -- that "God shaped void" within us, described by Paul Tillich, cannot be satisfied with a purely naturalistic explanation of the universe. We feel deep within our being that there must be something more to the world than can be explained by science. Never was that more obvious than it is on TV and in movies today.
____
Is it the angst produced by Modernism that fuels Postmodernism? Is it the notion that matter is all that exists the force that provokes our desire for "more" than a material reality?
____
Whatever it is, the desire for spiritual things is basic to our nature. We not only want to believe . . . we do believe that there is more to the universe than meets the eye. How we go about satisfying our hunger for spiritual things may be dramatically different than our neighbor's method, but the essential thing is the same, that is, we believe there is something "out there," and we want to make contact with it, even if it scars the bejeebers out of us.
____
Finally, I will make a kind of BFO (blinding flash of the obvious) prediction. If it is true that a general curiosity about the supernatural can (and has in the past) produced an attraction to the gospel, and if it is true that such an interest has always been accompanied by an outpouring of God's spirit (which it can be demonstrated that it has), then it is not too much of a stretch to see that the current interest in the paranormal, and such things, will be also accompanied by the Spirit in our present time. What we can expect, without a shadow of a doubt is that a fresh outpouring of grace and power is not far off. It only requires people who will open up to it.
____
Those who understand this will prepare themselves to receive that mysterious move of God that will transcend the present materialistic preoccupation of the churches. Those who don't understand this will baulk and resist that move of the Spirit, just like a certain churches resisted the work of the Spirit in previous generations. As for me, I don't want to miss this next move of God, and you can bet money on the fact that it WILL come. If not through me, then perhaps through you, but if not through us, then it will come through someone else. The one thing that is certain, though, is that it will come from somewhere, and I pray it comes soon.
____
I wonder what will become of those ministers and congregations, those institutions and groups who miss it? I want to be prepared. Will it come as a rushing mighty wind or a soft and gentle breeze? Only God knows. But however it comes, it will come in a form we least expect, and it will be a form that is perfect for the age in which we live. My prayer is that I am ready to receive it. How about you?
____
NOTE: Here is that cool YouTube short about Richard Dadd's "Fairy Feller's Master Stroke," a sample of non-traditional spiritual ideas in mid-nineteenth century England. Check it out. It might amuse you. Cheers. http://www.youtube.com/watch?v=ZoRaXAK2RCY

TO BURN OR BURY IS NOT THE QUESTION

Today's blog entry discusses ideas about cremation vs. burial - or - how one ought to treat the human body. The picture to the left is of the resurrection of Christ by Matthias Grunewald, from the Isenheim altar - 1515.

The link to the article above (click on the headline) will give some ideas about this subject, but suffice it to say that burial is a particularly Christian practice - not that others don't bury their dead, they do, but Christians have done it for different reasons.

In paganism both burial and cremation were practiced. When Christianity appeared in the Roman empire, it began to practice burial exclusively. Some of that may have been a reaction to the practices of Rome, but certainly the practice of Christian burial became the result of the teachings of the Apostles.

Paul, in I Corinthians 15, gives numerous pictures why Christians should bury their dead. Though this is not contrasted against cremation or anything like that, it is a treatise that stands on its own. This teaching was radical in his day. It seemed like a strange teaching because it was associated with the idea of the resurrection. Paul suffered much and was mocked, ridiculed and dismissed as a nut for preaching the resurrection. Just check out how people reacted when he talked about the resurrection. From rulers in Palestine to philosophers on Mars Hill, Paul was scoffed at when he preached the resurrection. Today people still baulk over the idea of the resurrection, both for Christ and for us, but resurrection is at the center of the gospel.

It use to be that the Church, meaning the church of Rome, forbade cremation. It was considered a sin, and if I remember correctly, it was a very bad sin, one that was said to condemn the soul.

Well, I am not sure that it is a bad sin, or that it is a sin at all, but there are some strong reasons for choosing burial over cremation. I do know that some attitudes about the body are probably sinful, or at least ignorant, and that might be more to the point.

The church has often interpreted things in moral terms that need not be placed in that category at all. Cremation vs. burial may be one of those. Issues of burial are, as far as I can tell, more of a didactic issue than a moral consideration. In other words, it is what "Christian burial" asserts and teaches about the human body that is more at the core of the practice than the way one may care for the body after death. I believe that people can have the right or wrong ideas in their heads regardless of their funerary practices. The inverse is also true.

Some will argue that it is not hard for the God who made the body to call it back from ashes, any more that it is an obstacle for him to reconstitute the body after it has been reclaimed by the earth, therefore cremation is not a problem.

Of course that would be true if God's abilities were the issue, but it is not. Jesus said that God was able of the stones, to raise up children unto Abraham. In other words, God is able to do not only the impossible, but also the unimaginable.

Some believe that the body is just a husk that will be discarded in order to set the soul free to be with God. First, this is not a biblical view. It is a view that comes partially out of pagan ideas and partially out of Greek ideas.

The immortality of the soul is Socrates idea (as well as others), and it is not a scriptural concept; resurrection is the biblical view, and that is very much different than notions about the immortality of the soul.

Second, the view that the body is worthless and can be discarded in anyway one wants comes close to promoting the lowest view of the body possible; again, not biblical. And THIS is the real issue at hand - a low view of the body. What do we believe about the body? This issue is central to the historical Christian faith.

This importance of the human body has been the battle ground of many theological "discussions," which may be at the root of why the Catholic church, to their credit I might add, has taken the treatment of the body into the arena of morality. Believers in Jesus do, without any doubt, have a moral/spiritual responsibility to the human body. The Catholic church may be wrong in its particular conclusions, but if it is, it is probably not far from the "spirit of the law" regarding this matter.

Further, some will argue that the funerary culture these days is a racket that preys on the emotions of loved ones in order to make a profit. This may be true, but it is a fallacious on numerous levels. It is a distraction from the core issue, i.e. one's view of the body, and makes it an issue of economics, of which it is anything but. This economic view leaves one with the same low view of the body. It does nothing to retrieve us from the unfortunate error of a low view of the body.

Not only this but such a view ignores the possibility that those who run crematoriums can be just as greedy, just as ignoble as those who sell plots and caskets. It further implies that all those companies that provide plots and caskets are insensitive and greedy, and that is too sweeping to be true. It is too stereotypical and emotional to be an accurate picture.

In the news, we have at least one horrible example of a crematorium owner dumping bodies all over his property rather than cremating them, because it was too expensive to cremate them. Can the view of the human body get any lower than that? I hope not.

So, the argument that one part of the funerary industry is more virtuous than another does not hold water, and is, in itself, an sufficient reason to choose cremation over burial. Greed is ubiquitous. It affects everyone. Not only this, but all one need do then to provide a cheaper means of burial and the tide of opinion will swing back to burial. But, again, this is to reduce the treatment of the body to an economic quotient. That seems rather crass and utilitarian to me. It is entirely a modernist construct that views the body as nothing more than material, without any intrinsic value, without any inherent dignity. The body is ultimately junk, like a broken automobile, and should be disposed of in an efficient and economical manner. This is, again, a low view of the body.

The reasons why Christians buried their dead from the first century onward, and in fact the reason why the Jews buried their dead before Christianity, is for entirely different reasons than what we discuss about the dead these days.

The reasons Jews and Christians bury the body was for at least two reasons (there may be more). First, Jews and Christians buried rather than burned the dead because they had a high view of the body. This is key. They believe that the body is more than dirt, that it has dignity because it was created by a good God, and that it has a destiny beyond the grave.

The body, as we are told in the beginning of the Bible, was made in the likeness and image of God. Some seek to relegate that "image" and "likeness" to the confines of the human soul alone, but this would be to read into the scriptures something it does not say. The body, in some mysterious way, is part of that image of God. Just because we cannot conceive of its entire ramifications does not mean it is not still true. Not only this, but Paul give us some hints as to its deeper implications when he refers to this body as a seed of a new body. I wonder if we have even yet began to ponder the implications of this truth. It is only the small mind that would think that God looks like some wise old man with a beard, and yet, there really is something to the idea that the human body is part of the revelation of God in this world. I will leave that for you to ponder. The human body is important; far more important that most have considered. Selah.

Not only this, but Christ himself (as far as Christian teaching is concerned) took upon himself a body. Phil 2:5-9 . . . Christ Jesus: 6 Who, being in very nature God, did not consider equality with God something to be grasped, 7 but made himself nothing, taking the very nature of a servant, being made in human likeness. 8 And being found in appearance as a man, he humbled himself and became obedient to death — even death on a cross! 9 Therefore God exalted him to the highest place and gave him the name that is above every name, NIV So, not only was man made in the image and likeness of God, but God was made in the image and likeness of man - in Christ. The incarnation is the ultimate scandal. Heb 10:5-7 Therefore, when Christ came into the world, he said: "Sacrifice and offering you did not desire, but a body you prepared for me; 6 with burnt offerings and sin offerings you were not pleased. 7 Then I said, 'Here I am — it is written about me in the scroll — I have come to do your will, O God.'" NIV

For the remainder of this article, please go http://www.danielriceart.net/ILLUMINATRIUM/body.html -
I think you might appreciate completing the entire thought.

Painting: Resurrection of Christ, by Peter Paul Rubens