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We were talking about research interests, as academics always do, and then somebody mentioned that a colleague of his had recently been given funding by NASA. That, as you can imagine, is not something that happens very often in biblical studies. Why on earth, we all wanted to know, are NASA funding post-doctoral research in theology?

And what is the project? Well, he replied: the project is on the theological implications of life on other planets. NASA are funding a biblical studies project into extraterrestrial life. Because, he continued, they are all-but-certain that they will discover evidence of life on other planets within the next twenty years. And when they do, they are all-but-certain that the American evangelical community is going to go absolutely bananas.

So they are investing what for them is a very small amount of money to research the implications of such a thing happening—for anthropology, for the doctrine of creation, for theology proper—in the hope that it will stave off whatever furious apocalypses might otherwise result.

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On hearing this, my first thought was: what? We are all-but-certain to find life on other planets within twenty years? Pub theology -- gathering with folks to talk about life over beer -- is nice. But isn't it time to start doing some things that really matter?


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Isn't it just dressing up a relic without really changing anything? I wonder, though, if there isn't a small flaw or two in this line of questioning: it assumes that pub theology is the only thing one is doing. Or that one is doing it as a gimmick to attract new church members. Neither of those things is true. Pub theology is not the newest trendy outreach effort. It is open, honest conversation, wherever that leads. It may lead someone to your church. It may also lead someone out of it.

John O'Donohue

Now if you're a regular reader of mine or follow me on social media , you'd be forgiven for thinking that pub theology is all I do. If it was, I think I'd be in heaven already.


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  8. But that's for another discussion! So I hear these legitimate questions and critiques and occasionally wonder to myself: maybe pub theology isn't so worthwhile. Maybe I need to find something else to do on Tuesday nights. And then we have an evening in which a Buddhist sits across from an atheist, and a liberal Lutheran sits across from a conservative evangelical. A Unitarian pulls up a chair. And the discussion is rich, full, and meaningful.

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    We talk about issues of justice, evil, and whether or not an all-powerful God is culpable for the bad things that happen in the world. Some share stories of hope and powerful religious experience, while others talk about why the church is no longer the place for them, and still others say they've abandoned God years ago. Is all that is happening here just "talk"?

    When we can sit and learn from someone who gave up his Catholic faith in college and has subsequently been practicing Buddhism for over 30 years, something is happening. When an atheist who gave up his religious views because of deep philosophical considerations, yet is interested in issues of meaning and life enough to join us and contribute -- something is happening. When a person who hasn't stepped into a church for years, but still considers herself spiritual pulls up a chair to listen: something is happening.

    When ten of us from very different perspectives can wrestle together about questions like -- "Can violence make the world a better place? When we build relationships with a bartender, a server, a pub owner, something is happening. When a beer distributor attends an interfaith event during DC Beer Week and says, "Man, this is so refreshing compared to other beer events I go to," something is happening.

    When someone says, "I just don't go to church anymore because it doesn't mean much, but I come here because it is participatory, thoughtful and open" -- something is happening. And so as I reflect on the ongoing place of gatherings like pub theology and similar events, I liken it more and more to a spiritual discipline or practice. In other words, it is something that I intentionally participate in because it shapes me in important ways again, it is not a gimmick to attract new members -- though some might seem to use that approach. And like any other discipline or practice, it isn't everything.

    So it isn't fair to compare it to something that it isn't, and that it isn't trying to be. It isn't those things, and it doesn't need to be. It is one thing, among many things that a person might be involved in. And like a practice of, say, contemplative prayer -- which incorporates deep moments of silence, one might say of it: "Nothing is happening. You should be doing something. Yet when I engage in contemplative practice , though it appears nothing is happening, much is happening: deep wells are being opened up within me.

    Space is created which heightens my awareness, deepens my senses, gives me more patience and love in which to encounter the very real challenges that life contains. My connection to the Spirit of God is renewed. It is far from nothing. In silence, I find that much is happening. And so pub theology, like prayer, or fasting, or Scripture reading, is a discipline. One might be tempted to ignore or skip such a practice in favor of 'doing more'. But when I skip it, I miss out. I miss out on learning from people with experiences and perspectives that are vastly different from my own.

    I miss out on constructive dialogue on issues we all face together. When I am tempted to abandon the practice, I remember that for some folks, this is a first step toward re-engaging their spiritual side, or their first chance to speak honestly about their doubts, and is perhaps their only opportunity for deep, constructive dialogue and reflective thinking. It is also, in a way, like preventive medicine. When I know someone as a person, I am less likely to judge them harshly based on preconceived stereotypes.

    If I know a peace-loving evangelical or Muslim, I am less likely to judge all evangelicals or Muslims as endorsers of violence.

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    If I meet a deeply thoughtful, liberal Christian, I realize that they aren't just about feelings or dismissing orthodoxy, but are about careful, deep reading of Scripture and tradition. If I meet an atheist, I may well realize through her caring presence that atheists are just as thoughtful and intentional as anyone else. If all I have are stereotypes, I'm likely to help perpetuate them.