Why John Lennon's 'Imagine' Is Actually Not That Great of a Song

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I never liked “Imagine.” I am not the only Jewish teacher who feels this way.

“Imagine there’s no countries/It isn’t hard to do/Nothing to kill or die for/And no religion too.”

Lennon was saying: Let’s get rid of nations; let’s get rid of religion; let’s get rid of the idea that there is something above me that is worth dying for, and that might even be worth killing for.

Let’s get rid of the passions that help us transcend ourselves. Maybe that’s why the melody of “Imagine” is so subdued — almost like sleepwalking.

“Imagine” is a dream, and not a very good one.

Why I Still Believe in the Christian Internet

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I think the reason why the Christian Internet is so exasperating is because it is filled with so many people. Sensational click baits trend because we love juicy scandals. We share angry articles and judgmental pieces because it satisfies our human desires to point fingers and be in the right. The Internet has exposed the basest of our human fears and aired out our dirtiest laundry with the lure of anonymity and protection from our screens. 

The Christian Internet is all of us with our mess, our flaws, our brokenness, our hurts, our mistakes, and our pains. Which means that as hard as it is for us to see through the hazy noise pollution, behind every instigator of a mean meme is a person made in the image of God. And as long as I believe that is true, you can’t pry me away from the Christian Internet because I am not about to miss the astounding beauty that is sure to rise from the squabbling ashes. 

A Theology of Interfaith Cooperation

SUMMER IS READNG time and there’s nothing I like more during the warm months than delving into geeky works on religion. This summer, Peter L. Berger and Brian D. McLaren have topped my list.

In a set of recent essays, Berger emphasizes that relativism and fundamentalism are two of the most prominent religious paths in the world today. Here’s my one line definition of fundamentalism: “Being me is based on dominating you.” And my simple definition of relativism: “I no longer know who I am when I encounter you.”

For Berger, while relativism and fundamentalism are at opposite extremes, they are actually closely connected in that they are both “products of the same proc-ess of modernization.” As he first wrote decades ago in his book The Heretical Imperative, frequent and intense encounters between people with different identities is the signature characteristic of the modern era. In Berger’s pithy phrase: modernity pluralizes.

Berger continues, “pluralism relativizes ... both institutionally and in the consciousness of individuals.” In the pre-modern era, institutions, ideas, and identities had a largely taken-for-granted status. For most of human history, the vast majority of humankind had little to no choice about which institutions they were going to participate in or what their identities were going to be. Such matters were experienced as fate.

In the modern era, institutions become voluntary associations—people choose whether to participate—and identity has moved from fate to choice. This puts an awful lot of pressure on moderns like us to constantly make conscious choices about what we participate in and who we are. This is pressure that our ancestors, who simply took for granted the network of institutions they grew up in and the identities they were handed, simply did not have.

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