Sacred Values and Street Power — The Theology of Organizing

Paul Hoard is back — solo this time, since Michael Morelli is off doing something in Canada that surely involves hockey and maple syrup — and he came on to witness to me in the name of Lacan. Here’s the setup: I collect Lacanian friends and have a running bit where I refuse to actually read Lacan, purely to irritate them. Paul teaches counseling psychology at the Seattle School, blends two schools of psychoanalysis that mostly don’t get along, and has published an academic article about Lacan and board games with an organization called the Board Game Academics, which — delightfully — exists. What we got is the best introduction to psychoanalysis I’ve had on this show. The masters-of-suspicion move isn’t a critique of your beliefs from outside. It’s the observation that desire preceded your beliefs, and if you never do the work of looking at what’s actually driving you, something foreign to you is going to be running the show. We went through Freud’s Last Session, the real/imaginary/symbolic explained through chess, disgust as the engine of both MAGA politics and progressive purity tests, Jesus as a contaminant, and then my running worry that the algorithm has colonized the last remaining territory — human interiority. Paul had answers I didn’t expect. Also: my ongoing three-year campaign to get Five Iron Frenzy to Theology Beer Camp continues.

This is the final Q&A of the class, and the story doesn’t end where the book did. Christ and Empire came out in 2007, right before Obama was elected and a lot of people decided empire wasn’t our problem anymore. Then came 2016, and everyone started worrying about empire again. Joerg’s last lecture brought the whole thing into the present: Christian nationalism, the white Christ, and a president posting himself in white robes. He also pushed past the easy targets, because the hard empire is always the easiest one to see. Your questions pulled the whole six-week arc together: the Christological surplus, deep solidarity, and a doctrine of God that starts with the day laborer instead of Caesar. We covered twenty questions in about eighty minutes, and I think it’s the best one yet.

This is the fifth live Q&A for ⁠The Christ Empire Couldn't Keep⁠ in which Joerg and I got to Friedrich Schleiermacher: the father of liberal theology, the DNA of American mainline Christianity, and yes, a card in my theologian baseball card collection. (Joerg wants to trade for it. Negotiations are ongoing.) Joerg started by saying this session isn't meant to make anyone in the liberal tradition feel bad. It's an invitation to dig deeper. There's plenty worth celebrating here, like the leveling of old hierarchies, thinking for yourself, and Christ working by attraction instead of coercion. But Schleiermacher also wrote that "we are the miracle," fantasized about colonies Prussia didn't have, and called Judaism "charming." That's where the soft empire hides, and it's the version American liberals find hardest to see in the mirror. The surplus is still there, and the work is ours.

Kristin Du Mez signed the contract for this book about a week before Beth Moore tweeted about Jesus and John Wayne, and that book took on a life of its own inside evangelical spaces. Then January 6th happened. So she wrote Live Laugh Love while still very much living inside the Jesus and John Wayne moment, which is partly her excuse for why it took so much longer than agreed — the other excuse being that once she started tracing what white Christian women were actually reading, buying, and building their lives around, she discovered she had to remap twentieth-century American religion. The neat boxes break down. Fundamentalist, evangelical, charismatic, mainline, Mormon, secular wellness — the women's cultural products cross all of them, and the through-line running underneath is New Thought. Here's the payoff that stopped me: what gets sold today as biblical womanhood traces back through Marabel Morgan's The Total Woman to Helen Andelin's Fascinating Womanhood to a set of 1920s booklets published by a New Thought press. They just added Bible verses to the top. We also got into the Amway tour, the rules against negativity, why toxic empathy makes perfect sense once you see the system, and — at the end — what she learned studying the German Christian movement that she cannot stop thinking about now. She's at Beer Camp in a few weeks.

This is the fourth live Q&A for The Christ Empire Couldn't Keep, and this week we're in the Americas with Bartolomé de las Casas — Joerg's pick over Martin Luther for the Reformation-era chapter, and the hinge of the whole course. Here's why. Las Casas owned an encomienda. He had Native people working for him. He was, in Joerg's words, a slave driver. Then he woke up, gave the land away, freed the people, and spent the rest of his life arguing against the conquest. Gustavo Gutiérrez read him as a precursor to liberation theology, and when Joerg got into the sources, he thought: not so fast. Because what Las Casas actually represents is the pivot from empire hard to empire soft — from fire and sword to kindness and charity, which is nicer, preferable, and still empire. The whole session is about learning to tell soft empire from the way of Christ when they look almost identical. We got the charity/advocacy/solidarity distinction, the flip on anthropology (not others are like us but what if I were like them), why converting from one God to another is harder than converting from no God at all, why land back needs labor back alongside it, and Joerg's answer to the flag-wrapped warrior Christ, which is two words long.