Cultic Studies Review, Vol. 7, No. 2, 2008, Page 51
against the same, referring to the New Age use of sweat lodges and peyote as ―cultural
theft.‖ Some Indians go so far as to call it cultural genocide. In light of such reactions,
Jenkins asks how, then, do we define ―authentic‖ religion? What standard prevents a
syncretic cult in the New Age movement from claiming authenticity? ―They make certain
bold assumptions about the nature of religion about the role of authenticity and historicity,
and the potential for change and development over time‖ (p. 243). He asks whether we are
arguing about olives or onions. Do we peel away the surface to find the nugget of truth, or
is the truth in the peels themselves, without a solid core?
Jenkins refers to a landmark decision in the US verses Ballard case of 1944 and the
statement by Supreme Court Judge Robert Jackson. Ruling on the outcome of the fraud
case against the Mighty I AM, Jackson said that the ―bogus and deceptive cult‖ that taught
―nothing but humbug, untainted by any trace of truth‖ offered a ―blatant case of deception.‖
Jackson acknowledged the potential for harm to ―over-credulous people,‖ yet ―the price of
freedom or of religion or of speech or of the press is that we must put up with, and even
pay for, a good deal of rubbish. ...By that standard,‖ writes Jenkins, ―the neo-Native
religion of the New Age groups is as valid as any other, and deserves as much respect‖ (p.
249). He sums up this view on page 254 by noting that the encounter, despite the
exploitation, has been overwhelmingly positive, sincere, and respectful for both Indians and
Whites. The interaction has drawn Native religion into the mainstream. Jenkins concludes
that ―there is no sign that this process of influence and adaptation will cease.‖
I thoroughly enjoyed reading both books and learned a lot from both authors. Inasmuch as
some neo-Indian groups and leaders harm and mislead, neither author offers redress. But
that might be another topic altogether.
Reference
Ellwood, Robert S. 1999. The Politics of Myth: A Study of C. G. Jung, Mircea Eliade, and
Joseph Campbell. Albany: State University of New York Press.
Joseph P. Szimhart
The Battle for God: Fundamentalism in Judaism, Christianity, and Islam
Karen Armstrong, U.K.: Harper Collins, 2001. ISBN-10: 0006383483 ISBN-13:
978-0006383482 (paperback), £6.99. 464 pages. U.S.: Ballentine Books, 2001.
ISBN-10: 0345391691 ISBN-13: 978-0345391698 (paperback), $15.95. 480
pages.
Religious fundamentalism has unsettled and perplexed many persons. Karen Armstrong in
this book maintains that by understanding fundamentalism and its role in history,
Westerners can come to understand that we cannot put down fundamentalism by force. If
we are to defeat fundamentalism, we must first understand it. Through understanding, we
can take it seriously and devise humane and thoughtful strategies for coping with it.
Armstrong focuses on essentially twentieth-century fundamentalist movements as a
reaction against the scientific and secular culture that first appeared in the West but has
since taken root almost everywhere else. She has chosen to study the three monotheistic
faiths side by side to emphasize the vast similarities in the growth of fundamentalism. In
many instances, one can also draw analogies between fundamentalism and the
development of cults.
According to Armstrong and other quoted sources, fundamentalist movements follow a
certain pattern:
against the same, referring to the New Age use of sweat lodges and peyote as ―cultural
theft.‖ Some Indians go so far as to call it cultural genocide. In light of such reactions,
Jenkins asks how, then, do we define ―authentic‖ religion? What standard prevents a
syncretic cult in the New Age movement from claiming authenticity? ―They make certain
bold assumptions about the nature of religion about the role of authenticity and historicity,
and the potential for change and development over time‖ (p. 243). He asks whether we are
arguing about olives or onions. Do we peel away the surface to find the nugget of truth, or
is the truth in the peels themselves, without a solid core?
Jenkins refers to a landmark decision in the US verses Ballard case of 1944 and the
statement by Supreme Court Judge Robert Jackson. Ruling on the outcome of the fraud
case against the Mighty I AM, Jackson said that the ―bogus and deceptive cult‖ that taught
―nothing but humbug, untainted by any trace of truth‖ offered a ―blatant case of deception.‖
Jackson acknowledged the potential for harm to ―over-credulous people,‖ yet ―the price of
freedom or of religion or of speech or of the press is that we must put up with, and even
pay for, a good deal of rubbish. ...By that standard,‖ writes Jenkins, ―the neo-Native
religion of the New Age groups is as valid as any other, and deserves as much respect‖ (p.
249). He sums up this view on page 254 by noting that the encounter, despite the
exploitation, has been overwhelmingly positive, sincere, and respectful for both Indians and
Whites. The interaction has drawn Native religion into the mainstream. Jenkins concludes
that ―there is no sign that this process of influence and adaptation will cease.‖
I thoroughly enjoyed reading both books and learned a lot from both authors. Inasmuch as
some neo-Indian groups and leaders harm and mislead, neither author offers redress. But
that might be another topic altogether.
Reference
Ellwood, Robert S. 1999. The Politics of Myth: A Study of C. G. Jung, Mircea Eliade, and
Joseph Campbell. Albany: State University of New York Press.
Joseph P. Szimhart
The Battle for God: Fundamentalism in Judaism, Christianity, and Islam
Karen Armstrong, U.K.: Harper Collins, 2001. ISBN-10: 0006383483 ISBN-13:
978-0006383482 (paperback), £6.99. 464 pages. U.S.: Ballentine Books, 2001.
ISBN-10: 0345391691 ISBN-13: 978-0345391698 (paperback), $15.95. 480
pages.
Religious fundamentalism has unsettled and perplexed many persons. Karen Armstrong in
this book maintains that by understanding fundamentalism and its role in history,
Westerners can come to understand that we cannot put down fundamentalism by force. If
we are to defeat fundamentalism, we must first understand it. Through understanding, we
can take it seriously and devise humane and thoughtful strategies for coping with it.
Armstrong focuses on essentially twentieth-century fundamentalist movements as a
reaction against the scientific and secular culture that first appeared in the West but has
since taken root almost everywhere else. She has chosen to study the three monotheistic
faiths side by side to emphasize the vast similarities in the growth of fundamentalism. In
many instances, one can also draw analogies between fundamentalism and the
development of cults.
According to Armstrong and other quoted sources, fundamentalist movements follow a
certain pattern:
