A Rumor of Angels

by Peter L. Berger

Influential scholar Peter L. Berger reveals five signs that point to the supernatural and its place in a modern secular society Acclaimed scholar and sociologist Peter L. Berger examines religion in twentieth-century Western society, exploring the social nature of knowledge and its effect on religious belief. Using five signs evident in ordinary lifeâ order, play, hope, damnation, and humorâ Berger calls for a rediscovery of the supernatural as a crucial, rich dimension of humanity. Conceived as a response to his influential book The Sacred Canopy, Berger eschews technical jargon and speaks directly and systematically to those, like himself, who wish to explore religious questions.

Genres: Sociology, Religion, Nonfiction, Philosophy, Psychology, Theology, Anthropology

140 pages, Paperback

First published January 1, 1969

About the author

Peter L. Berger was an internationally renowned sociologist, and the founder of Boston University's Institute on Culture, Religion, and World Affairs. He was born in Vienna and came to the U.S. in his late teens. He had a master's degree and a doctorate from the New School for Social Research in New York. After two years in the United States Army, he taught at the University of Georgia and the University of North Carolina before going to the Hartford Seminary Foundation as an Assistant Professor in Social Ethics.

In 1992, Peter Berger was awarded the Manes Sperber Prize, presented by the Austrian government for significant contributions to culture. He was the author of many books, among them The Social Construction of Reality, The Homeless Mind, and Questions of Faith.

Reviews

[Michael P. · Rating 3 out of 5]

I respect Peter Berger so much that I read his books even when I expect to disagree to give him a chance to convince me. This book affirming the supernatural fails. The first half used the principles of the sociology of knowledge to invalidate traditional religious belief. Berger then presents a way of thinking to preserve the supernatural, and he fails. He essentially revives the Thomistic proofs in new guises, namely mankind’s penchant for order, humor, and hope, and finds these to have their origins in god. No soap, Pete. The more elegant explanation is that they have their origin in human nature. Philosophers invalidated the Thomistic proofs centuries ago, and dressing them in new clothes does not change their nature. Berger declares empiricism an invalid way to think through this issue, and has to. It easily defeats his argument. It is sad to see such a bad argument from a thinker who has given the world so much, but a stinker idea is a stinker idea no matter how much perfume you pour on it. The three stars are for the first half of the book, which is thrilling.

[Johnny · Rating 3 out of 5]

Peter Berger, a respected U.S. sociologist wrote A Rumor of Angels in the late 1960s to redress a problem he may have raised in a previous book, The Sacred Canopy—Elements of a Sociological Theory of Religion. Berger felt his analysis had been so neutral that it implied atheism was the most viable approach. Berger insists that he is a Christian, though his concern about institutional representations of the faith means, “…I have not found the heresy into which my theological views would comfortably fit (p. ix).

In A Rumor of Angels, Berger demonstrates the conundrum of faith in a period of urban secularization. To be sure, the book was published during a particularly dark time, the midst of the Vietnam Conflict, a time when liberal theology was attempting (even more than today) to accommodate and celebrate the secular while retaining some of the basic ideas of Christianity. Yet, Berger quotes William Inge (Dean Inge), an Anglican cleric thrice nominated for Nobel Prizes, as stating: “A man who marries the spirit of the age soon becomes a widower.” (p. 22). Berger himself writes: “The theological surrender to the alleged demise of the supernatural defeats itself in precisely the measure of its success. Ultimately, it represents the self-liquidation of theology and of the institutions in which the theology is embodied.” (p. 21)

Berger observes that humanity does have certain needs in terms of awareness of transcendence, belonging, and reciprocal relationships, but admits that modern humanity often finds these in secular organizations rather than the church. So, he considers the demythologizing of Rudolf Bultmann and the cultural translation of Paul Tillich to be inadequate in that it may be distilled into a form of existentialism, a philosophy in which God is not necessary (pp. 11, 41). But Berger doesn’t merely chide the church’s theology for being largely incapable of meeting the needs of modern humanity, he says of Feuerbach and Marx that they misunderstood the Hegelian dialect which they cited (p. 46). Marx and Feuerbach discounted religion as a mere projection of human understanding, but Berger uses an analogy from mathematics to show that their critique is not conclusive. “Put crudely, the mathematics that man projects out of his own consciousness somehow corresponds in a mathematical reality that is external to him, and which indeed, his consciousness appears to reflect? How is this possible? It is possible, of course, because man himself is part of the same over-all reality, so there is a fundamental affinity between the structures of his consciousness and the structures of the empirical world.” (p. 47) More daringly, he asserts that the denial of metaphysic may be identified with the triumph of triviality (p. 75).

Instead, Berger cites “signals of transcendence” as arguments in which life demonstrates the need for faith. He begins with the human propensity for order and observes how we base our entire lives on some sort of presumption of order (p. 53). Next comes the “argument from play, where Berger starts with play as an example of how a game with its magic circle points to meaning beyond itself, citing Johann Huizinga’s Homo Ludens (p. 60). “In other words, in joyful play it appears as if one were stepping from one chronology into another, but from time to eternity.” (p. 58) This enables him to segue from play as signal to humanity’s need for hope to suggesting that the third argument on behalf of transcendence is the “argument from hope.” He argues, “Human existence is always oriented toward the future. …It is through hope that men overcome the difficulties of any given here and now.” (p. 61) The fourth argument may not be popular in a society where tolerance is god, but Berger states that there are some injustices and some experiences which are so despicable and unfathomable, so evil and inhumane that one’s outrage can only be expressed in some supernatural curse (p. 65). This outrage forms the shadowy background in which the human need for justice can be spotlighted. Though negative, this “argument from damnation” almost forms a hendiadys with hope [a word pair that seems to go together most of the time like “ham and eggs,” “night and day.”] with hope. Finally, Berger makes an “argument from humor.” (p. 69) He observes that humor is so tied to our humanity that there is nothing comical about the animal world unless we anthropomorphize them. Only humans can be amused by the incongruities, discrepancies, and incommensurabilities of life in that we use such to cope (p. 69) and make sense of situations in comic relief.

Finally, even though Berger finds it necessary to confront the traditions of traditional religion and find some empirical basis for faith, he still notes that unlike the moksha of Hindu tradition where one seeks to be “released” from life (p. 90), there is a Christian distinctive within redemption. “The discovery of Christ implies the discovery of the redeeming presence of God within the anguish of human experience. …This presence of redemption is accessible to faith here and now, not only in the hope for the coming consummation. It is this duality of anticipation and presentness that sets off Christian faith, on the one hand from the timeless ecstasy of all mysticism, on the other hand from the grim imprisonment in history of all this-worldly doctrines of salvation (notably the Marxist one).” (p. 91)

Those who see the title, A Rumor of Angels, and expect to read a book about people who believe they have experienced inexplicable, supernatural experiences in their lives will be disappointed. Yet, Berger does have something vital and theologically profound to observe about angels. He writes, “They appear as messengers (angeloi) of this God, signalizing His transcendence as well as His presence in the world of man. Above all, angels signal God’s concern for this world, both in judgment and in redemption.” (p. 94) That last quotation may be the finest moment in the entire book.

[Jeremy]

Tim Keller mentions a chapter from this book here. Berger talks about relativizing the relativizers: if you say that everything is socially conditioned/structure, then you have to admit that your statement itself is socially conditioned. Yes, we should be humble and cautious, but in the end we still have to figure out what's right and what's wrong. John Piper adds in the video that agnosticism is practically unlivable, because every day you have to make choices, and you come down on one side of the fence or the other. Hovering around in mid-air is a choice too—you're always choosing something. Piper quotes Chesterton (in Orthodoxy), who said that humility has landed on the wrong organ: it used to be on ambition (so as to temper it), but now it's on conviction (so as to stifle it).

[Bernardo Lima · Rating 5 out of 5]

Aparentemente minha entrada ultrapassa o limite de 20000 caracteres do Goodreads, então deixarei aqui um link para um pastebin com minha análise/resumo detalhado (que não reli, por sinal) do livro.

http://pastebin.com/QfQ8XWEs

Na minha opinião pessoal, Berger abriu totalmente meus olhos céticos para uma capacidade humana muito além da situação atual, que não é de forma alguma agradável. Embora me mantenha sem religião ou espiritualidade alguma, creio que agora me encontro junto dele nesta posição em que a busca pela espiritualidade poderia ser justamente o que nos salvaria do futuro moral cinza que espera a humanidade. O autor escreve de forma muito bem explicativa e casual, o que é ótimo para um leitor inexperiente que quer ler algo profundo porém fácil de digerir. Considero este livro um dos livros mais essenciais que alguém interessado na experiência humana deveria ler, seja esta pessoa interessada em religião ou não.

[Charlie · Rating 3 out of 5]

Can a modern sociologist be intellectually responsible and religious? Peter Berger thinks so. He offers a vision for theology reminiscent of Schleiermacher but aware of Durkheim. The result is surprising, even thrilling, but a bit baffling. I appreciate his sentiments but found the lack of concrete engagement unhelpful. Much of his ostensibly inductive approach felt forced into traditional categories and many of his preferences seemed arbitrary.

[Andrew · Rating 5 out of 5]

The first two Chapters on the sociology of knowledge are absolutely worth 5 stars; the theological speculations at the end are quite wild. I gave it 5 stars just for the first two chapters as this is very relevant to what I am studying at the moment.

[Steven H · Rating 5 out of 5]

A FAMOUS SOCIOLOGIST OF RELIGION LOOKS AT THE "SUPERNATURAL" ELEMENT

Peter Ludwig Berger (born 1929) is an Austrian-born American sociologist who has written/cowritten books such as 'Adventures of an Accidental Sociologist: How to Explain the World Without Becoming a Bore,' 'The Social Construction of Reality: A Treatise in the Sociology of Knowledge,' 'The Sacred Canopy: Elements of a Sociological Theory of Religion,' etc.

He wrote in the Preface to this 1969 book, "This book is concerned with the possibility of theological thinking in our present situation. It asks whether such thinking is possible at all today and, if so, in what way. The first question is answered affirmatively, and the answer is, up to a point, supported by an argument that derives from sociology."

He observes, "The supernatural elements of the religious traditions are more or less completely liquidated, and the traditional language is transferred from other-worldly to this-worldly referents." (Pg. 25) He argues that theological thought "is inevitably affected by the kinds of knowledge that bring about the peculiar ecstasies of the time---regardless of whether these ecstasies are true or false ones by some extraneous criteria of validity, and pretty much regardless of whether theological thought seeks our or resists the same ecstasies." (Pg. 36)

He later argues that "world views remain firmly anchored in subjective certainty to the degree that they are supported by consistent and continuous plausibility structures." (Pg. 53) He suggests that theological thought "seek out what might be called signals of transcendence within the empirically given human situation. And I would further suggest that there are prototypical human gestures that may constitute such signals." (Pg. 65) He later concedes, however, that a "supernatural" justification "cannot be empirically proved." (Pg. 75) He concludes, "This book has not been about angels... We are, whether we like it or not, in a situation in which transcendence has been reduced to a rumor. We cannot escape our situation with one magical jump." (Pg. 120)

Berger's book, though more than 50 years old, is still challenging reading today, for students both of sociology AND religion.

[Justin Goodman · Rating 3 out of 5]

A few immediate impressions. It's very clear that this book has a target audience which, despite thinking of itself in terms of theology generally speaking, looks specifically at Christianity. It's very clear that this book has not aged well, nearly 50 years on, after the New Atheist binge of the 90s and this decade+'s Christian Extremism hangover. It's very clear that the way it discusses "Marxism," "relativizing," and "relativism" while misunderstanding Marx and not-quoting these supposed relativists, this is a deeply American project with heavy set blinkers.

That being said: taking its primary aim of introducing the concept of "inductive faith" into religious language - the idea that one begins from the empirically known and build to the transcendent - remains undented by the above issues. It's unclear how much of this hasn't already been built into, or already was built into, the public consciousness of faith. Nor is it clear whether there is a special meaning to a induction that requires a belief in the transcendent to build to the transcendent. Regardless it's a pleasant enough read with the occasional dry humoryou'd expect from a professor and several sparkling remarks that you might want to jot down.

[Jeremy Secrest · Rating 2 out of 5]

I have enjoyed Peter Bergers Social Construction of Reality and found it to be both useful and perceptive. Thus, I entered the reading of this book with strong hopes for an understanding of the necessity of the supernatural and an appropriate reconciliation with the modern age.

This is quite lacking and while there a many good points in the book Peter Berger continues to make the foundational assumption that man’s cognition will allow the understanding of the supernatural. This unfortunately continues the unfortunate tradition started by Kant which posits the absolute separation of the noumenal and phenomenal realms. A purported investigation into the noumenal realm without an acknowledgement that God is able and has given us revelation will always stand on a foundation of sand.

While there is value to understand how many see the world and the role of the supernatural in the world the book provides no reconciliation of the modern rejection of the supernatural with a God who is very much present.

[Mark Seeley · Rating 5 out of 5]

Read this book back in the late 90's after Os Guinness recommended it to me. I have referred to it often. We bank on assumptions that are almost universal in nature, especially in morality. Appealing to social construction or tradition does not explain its universality. Berger suggests that it is the state of affairs as God ordered them. He calls them "signals of transcendence." Its not a proof or argument but a clue that suggests another realm.

[Max · Rating 4 out of 5]

This book was a great read and I would recommend it to any that wanted to dip their foot in the scociology of Religion. The best part for me was Berger's explanation of signals of transcendence that we find in our normal existence that point to spiritual reality, which we take for granted, but when investigated clearly show that we hold to faith in realities outside of this world. After completing this book I certainly desired to read more of Berger and his study on the sociology of Religion.

[Kenneth · Rating 5 out of 5]

This little book written by a practicing sociologist, was written to demonstrate the possibilities for religious belief in a secular world. I was fascinated by it when I read it all these years ago.

[Jessica · Rating 4 out of 5]

Excellent read, and very hopeful and informative. Chapter 3 is incredibly profound with some absolutely exquisite passages.

[Lightning Path · Rating 3 out of 5]

A laborious attempt to preserve a much needed scholarly interest in human spirituality, despite perceptions of a secular and hostile academy.

[Zak Schmoll · Rating 5 out of 5]

I first read this book a few years ago, but I revisited it after I mentioned one of its most critical terms, "signals of transcendence," in my Lord of the Rings live stream last week. This is a very important book for Christians and non-Christians. Berger essentially proposes that when we are willing to acknowledge the existence of signals of transcendence, things that point to a reality that transcends our world, the true portions of human existence can be experienced. Fascinating argument and only about 100 pages long. Definitely worth picking up.

[Eli · Rating 5 out of 5]

An excellent critique of modern unbelief in the supernatural, and a powerful word, that the loss of the supernatural is not merely a descent into tragedy, but into triviality. Powerful.

[Monte Hickingbottom · Rating 3 out of 5]

This work has moments of brilliance, but you must wade through the doldrums to find them.

[Matthew C. · Rating 5 out of 5]

I love the discussion of the sociological factors that undergird so much of our epistemology. This is a great resource for reflection even though Berger is himself heterodox in a number of areas.

[Corrinne · Rating 3 out of 5]

somewhat dense and less interesting than I’d hoped given the topic

[Benjamin Richards · Rating 1 out of 5]

pg. 119 This book has not been about angels.

I bought this little title hoping it was going to be about angels. Instead it's the longest, densest short book I've ever read. Such verbosity!

[Vince Eccles · Rating 5 out of 5]

I read this book in parallel with "Mind and Cosmos" by Thomas Nagel. They are essentially on the same topic ... suggestive evidence of a wondrous cosmos beyond what mechanistic materialism can explain. Thomas Nagel suggests an atheist teleology to guide the low level physics of the universe towards the marvelous. Peter Berger uses sociology tools to provide hints of transcendence within human experience.

Peter Berger's book, Rumor of Angels, is written after his highly acclaimed book "the Sacred Canopy." That book provided the social development of religious behavior of human communities for the safe keeping of the humans within the society --- both dead and alive. The secular materialists called it a brilliant repudiation of theism and a prove of the relativity of religious truth. Professor Berger was upset by this interpretation and he turned his sociologist eye upon the relativizers of religion. In his words, he relativized the relativizes. He wants to put the modern secular materialist as a relative social construct of truth rather than the absolute truth they assume for themselves. The Professor then goes through a list of human experiences that can be seen as touching or pointing toward transcendence.

I would actually say that Berger's book and Nagel's book provide two different academic views of the same subject, but Berger's tends to prefer the theist solution and Nagel's prefers the atheist solution. Both strongly suggest that the cosmos requires more than a strict materialist cosmos.

These are two excellent books for academics to wrestle with.

[Alex Strohschein · Rating 4 out of 5]

This is a really interesting book by one of the world's most renowned sociologists. Berger spends some time brooding over theological liberalism and a great deal of time over plausibility structures, all within a post-modernist framework. I give it 4/5 because I majored in sociology and because I am interested in the topic, but I don't feel as if Berger lays out much that is constructive or applicable.

[Paul · Rating 5 out of 5]

The author has no qualms about using the word supernatural, for how else express "the other." Christ, I think, is a cosmic myth in a natural theology for him. But overall, the attack on empirical theology, on those theologians who perform a bizarre attack on faith from within, in short, his attempt to relatevize the relativizers is superb.

[Brad · Rating 4 out of 5]

Brief exploration of God's significance and existence from the perspective of a shrewd sociologist. Found it a bit thick at the beginning, but it thinned out to reveal some insightful signposts of transcendence and "rumors of angels."

[Karla Renee Goforth Abreu · Rating 5 out of 5]

Berger returns from his almost atheistic declaration in previous books to a hint at the supernatural.

[Jim Brown · Rating 5 out of 5]

Berger leads you on a journey and helps you recognise the presence of the transcendent in everyday. A very important book and one which supports my book Imagining Rama.

[Christopher · Rating 4 out of 5]

Very helpful to me in my current cognitive state. I'm glad John Polkinghorne mentioned this little gem of a read in his interview with Krista Tippett; otherwise I probably never would have found it.

[Ferrell · Rating 5 out of 5]

This was my favorite book from my seminary studies in the 1980s. My best friend hated it.

[Jonathan]

Rebind or buy hardcover

[Annie]

Sounds fascinating.