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| Review of Russell Stannard's www.Here-I-Am
Review of Russell Stannard. www.Here-I-Am. Philadelphia and London: Templeton Foundation Press, revised edition, 2002. 155pp, paperback.
When I first saw advertisements for Russell Stannard's www. Here-I-Am, I was intrigued for several reasons. First, the cover picture of a fourteen or fifteen year old boy seated before a computer immediately conjured up a picture of my own fourteen year old son. Like many of his generation, my son is typically and deeply involved in computing. I mean, not like those of us who use computers for word processing, e-mail, bibliography, and power point-in other words, for utility, but rather, like those for whom the computer is a center of activity and inherently interesting in its own right. Capitalizing on the contemporary fascination with computers, www.Here-I-Am strikes where the culture is hot.
Theology must speak to the culture of its time if it is going to speak at all. At the extreme, the theology spoken may be a rebuke of that culture, a condemnation, or the presentation of a serious alternative (e.g., Stanley Hauerwas' ecclesiological ideas), but theology cannot ignore its culture. The necessity of a theological engagement of culture in no small part derives from the strongly historical claims of Christianity and the Judaism from which it takes root. Whatever other virtues www.Here-I-Am may possess, it plunges theology into an engagement of contemporary culture with considerable charm and wit. Stannard has not only found a way to address contemporary culture, especially culture's awe of science, but he has also found a way to address youth. No small feat.
The basic plot of this theology and science primer is that young Sam finds a message from someone he at first takes to be a hacker, but who may in fact be God. The situation bears some resemblance to that of the Old Testament prophet Samuel, where the very young Samuel at first mistakes God's voice for Eli's (1 Sam. 3:2-10). Our contemporary Sam, who is a typically skeptical and secular adolescent, never drops his initial incredulity, but this incredulity gives rise to energetic discussions of a range of issues about God and contemporary problems. At one point, Sam is drawn into, or actually, through the computer as the suspected Hacker/God demonstrates such things as how galaxies are formed and how evolution works. The book accomplishes a narrative theology that moves on several levels: whether or not Sam believes that the Hacker is really God; the events and things made visible with the Hacker; the events and relationships in Sam's school and family life; and not in any way least, the theological and ethical content, the doctrines presented. Many people write about narrative theology; few can achieve it in a passable or exciting way. Hence, I emphasize that this work accomplishes a narrative theology.
One may or may not agree with Stannard's theological and ethical convictions, but because he is so clear in presenting the view of the God/Hacker, a great discussion is waiting to happen. Stannard's own views (if we can equate those to the God character) seem to be a creative blend of scientific coloring, a range of liberal to conservative Christian positions, and an openness toward other religions. For example, in responding to Sam's question about why he should go to some boring church, the Hacker wants Sam to listen to the experts and then try it for himself, just as he does when trying to learn science. In response to Sam's provocation that, while there is only one real science, everyone makes up their own religion, the Hacker first draws a comparison between acupuncture in Chinese medicine and Western medicinal practices. By this illustration, Sam and we are led to conclude that science is not so unitary, that there are valid alternative approaches. Like science, like religion: "Everyone is trying to find out what life is about. If they find God, they find me-I'm the only God around to be found. But depending on how their religion developed in their country, they end up describing me in their own way" (88). This open-minded view is supplemented by listing the great experts as being people like Jesus, Moses, and Muhammad (86). Typically, Stannard's Hacker's views tend not to close the discussion but to open it. And the questions that young Sam raises, e.g., can science explain all there is to know, what about other religions, the Bible, church, and suffering, are well selected objections to religious belief and practice.
Stannard's Hacker/God does disabuse Sam of biblical literalism (atheists and agnostics are quite often the most insistent on the literal meaning of the text) by pointing out that there are two creation stories in Genesis and by stressing the metaphorical nature of some of the stories. Yet Stannard also wants the biblically underinformed Sam to know that many of the books of the Bible are meant to portray historical events, such as the crucifixion of Jesus. And the miracles of Jesus are portrayed as actual, but with skillful indirectness-one that emphasizes faith even in the narrative within the narrative.
As a retired physicist, Stannard knows a great deal about science; and as the author of the "Uncle Albert" series in the UK, Stannard has evidently developed a knack for reaching younger readers. Throughout www.Here-I-Am, Stannard presents summaries of major scientific topics with ease and clarity. Big Bang theory, star formation, evolution, and even the operation of a pendulum are concisely and aptly presented through the stratagem of God's computer conversation with Sam. Because the scientific theories are put before us with a minimum of distracting terminology, my undergraduate students made some real headway in negotiating the science-theology linkage. Felicitously, these students, for whom www.Here-I-Am was the first text of the semester, tended to refer to such things as Big Bang and evolution throughout the course as they discussed other theological issues and more traditional texts.
In www.Here-I-Am the science-theology linkage happens quite naturally as Sam's questions prompt theological reflection. Stannard ably shows that many scientists overstep the bounds of science in offering mechanistic explanations of phenomena and that theological interpretations of the data can be far more persuasive. Throughout the text, the issue of purpose tends to make its mark, whether in Big Bang theory, evolution, or responding to why there is suffering. So when Sam demands: "What if I don't think the universe was designed to bring me into existence? What if it's not all about loving you, and loving us, and all that? What then? The Hacker responds: "In that case, you're a nothing-type thing, lost in an infinity of universes. There's no reason for your being here; you just happened, and when you die, you will unhappen" (51). When Sam skeptically responds that he would prefer being honest about the way things are to being comforted with "a cozy fairy story," the Hacker then drives in a moral point: if the universe is an accident, then "you owe nobody anything" and "you're free to do whatever you like ... Now that's what I call 'cozy'! So cozy, I'm surprised anyone ever picks me." (52)
Additional issues discussed are what it means to be made in the image of God, a good criticism of the multiverse theory, the interrelationship of love and suffering, and several frank discussions about sex that are woven into Sam's relationship with his parents, the behavior of his cat, and the fights his parents have recently been having. Stannard's save-it-until-married view provoked a wonderful class discussion and further research from a bright third-year student, who was clearly dealing with the issue in her own life. Our class discussion went from the pros and cons that one normally hears to attempting to integrate one's understanding of sexuality into a doctrine of creation.
The discussion of theodicy is broad-ranging. The God character insists that "there's no pat answer" (124), but also offers some pretty good explanations about the need for love to express itself through the difficulties that we face. And Sam is brought to face Jesus on the cross as a place where, if Sam accepts Jesus' words, then God also suffers (133). Overtly christological statements are avoided, so that one can read this small book and not be exactly sure what Stannard's own views are in this one area. Pedagogically, the avoidance of difficult and divisive christological doctrine, without avoiding the claims of Jesus, allowed students across the spectrum of belief to engage the work with vigor.
Stannard's views do get edgy at times. He portrays the God character as genial and (remarkably) well-informed, but also as someone of authority who can imply menace and threat (104, 142). The God character quite often will accommodate Sam's challenges and questions without any hint of hostility; however, he also sets limits, such as no party trick miracles on request, and, most importantly, when the period of conversation will end. God's ability to speak and work through humans, even through Sam, is first made in conversation and then demonstrated in a narrative interlude at Sam's school. God's ability to speak to us through prayer is likewise stressed. Finally, as the God/Hacker breaks off the computer conversation that Sam now wants to continue, he sends him a parting gift through his printer, entitled, "Things to Think About" (151-155). This "gift" consists of a few questions for each of the ten chapters. It serves as a readymade discussion guide or choice of essay topics. Its provenance leaves us with a pedagogical tool that also keeps the narrative ploy intact.
One clearly on target use of this work would be for classes in Christian Education. In addition to possibilities in formal education, almost any church Sunday school class would benefit from reading and discussing this work-certainly the youth group classes, but adult classes would probably get even more from it.
Beyond youth classes, Sunday school groups, and Christian Education courses, the book can be a great way to begin an Introduction to Theology Course. In my own theology course, undertaken in a four-year, church related college, www.Here-I-Am was by consensus the best text of the course. It set an invitational but also self-involving tone that paid dividends throughout the semester. And while students elsewhere might be different, none of mine complained that the text was too easy.
The review is written by Philip A. Rolnick, a professor of religion at Greensboro College soon to take up duties at St. Thomas University in Minnesota. Rolnick is a former CTNS course award winner and author of "Analogical Possibilities: How Words Refer to God=B2 (American Academy of Religion Academy, Scholars Press, 1993).
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Published 2003.06.26
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