The Logic of Intersubjectivity. Darren M. Slade
hypocrisy of the neoconservative Religious Right out of distress of losing congregants and their monetary donations (NKOCY §1, 7). See also, McLaren and Schaeffer, “Brian McLaren Talks with Frank Schaeffer,” 00:45:17‒00:47:52.
140. In fact, the entire book, A Generous Orthodoxy, is about McLaren’s attempt to identify the best of all religious traditions while simultaneously learning from their mistakes. As McLaren explains, even the internal tension he experiences with his external experiences generally follow a cyclical pattern of “crisis management” where he first finds hope in God, then becomes disillusioned with his faith, then becomes elated once he finds an answer or formula to resolve the disillusionment, and then becomes depressed again when he discovers the answer is no longer satisfying (FFS §Intro, 17). This pattern helps explain why McLaren has had a “lateral conversion” multiple times, a phrase he uses to describe his perpetual movement from one Christian sect to another (FOWA §6, 58). As he writes elsewhere, “Back when I was a teenager faced with this unacceptable choice, I knew that I couldn’t accept option A or B, but had to search for, or make if necessary, an option C” (SWFOI §Pbk. Preface, ix).
141. Cf. Dishion et al., “Peer Group Dynamics,” 79‒92.
142. For the traits of a “reflective Christian,” see Taylor, The Myth of Certainty, esp. 13‒63.
143. For example, McLaren has a music album entitled Songs for a Revolution of Hope. McLaren even labels one of his fictional characters, an allusion to Christ, as the “poet” and “storyteller” (TSS, 30‒36). Interestingly, those with open personality traits often have a higher IQ and oral articulacy. See Silvia and Sanders, “Why are Smart People Curious?,” 242‒45 and Berger, The Developing Person, 419, 634.
144. Dahl, “Adolescent Brain Development,” 21.
145. Paloutzian et al., “Conversion, Deconversion, and Spiritual Transformation,” 399‒421.
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