They say you can’t be neutral on a moving train, and if recent developments on the American political scene have demonstrated anything, it’s that the Catholic Church is a train headed in a pretty distressing direction: away from equality and social justice, and set on a collision course with the wall of separation between church and state.

In many ways, the Catholic Church abandoned me years before I finally woke up to the fact and left of my own accord. For years, I struggled with the feeling of being a solitary Catholic liberal crying out in the wilderness. I felt beleaguered by atheists and secularists on the one side of me, criticizing Catholicism for being a monolithic monstrosity of backwards-looking conservative patriarchy, while on the other side of me were many of my fellow Catholics striving to make the Church exactly that.

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Steampunk isn’t going away any time soon. It speaks to a deep ambivalence that many of us hold about the modern, industrialized cultures that we live in — societies in which computer technology seems each year to get more obscure and esoteric, in which skill and creativity are treated as less important than fame and wealth, in which ecological damage and environmental destruction persist despite our vast scientific knowledge about how the ecosystems of the world work and our own role in that destruction, and in which strict gender and class norms are often subtly (or not so subtly) reinforced even in the same breath as we congratulate ourselves on our diversity and tolerance. Steampunk looks back to the historical roots of modern culture in the generations before the first world war, picking at old scars and still open wounds, exploring what went wrong and what we might have done differently. It is absolutely vital that we engage in that process, even in the face of ghosts we would rather leave undisturbed.

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“What would happen if the government collapsed?” My oldest stepdaughter asked after I’d spent fifteen minutes explaining exactly what a bond was and why I was filling out paperwork to report which ones had been lost so that the government knew how much money they owed me.

Her siblings all sat quietly, listening intently to the more-grown-up-than-usual conversation, and her voice carried a weight of anxiety in the silence.

“This is going to be one of those Princess Bride moments,” I told her. “I’m going to let you know that the giant screeching eels don’t eat you. I’m telling you now because you look nervous.”

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We have a rare chance to shape the future of Pagan/polytheist culture with an awareness of the mistakes made in the past. We have seen how seemingly innocuous influences in the early stages of the development and evolution of a New Religious Movement can quickly grow to become entrenched prejudices and twisted justifications for violence against those who are different. We have the chance to recognize those same potentials in ourselves, and to do our best to avoid them. Instead, I worry that we are too eager to make those same mistakes again, to invite a mythology of victimization and perpetuate a story that subscribes to the same tired “us versus them” duality that many of us were trying to escape when we left Christianity behind.

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My first customer of the morning was a disheveled-looking woman with suitcases and overflowing canvas tote bags piled up around her in the tiny booth where she sat sipping her coffee and fingering an unlit cigarette back and forth across her knuckles. The waitress from the midnight shift shrugged and shook her head. “It’s not like she’s out of her right mind or anything…” I glanced at the woman grinning dreamily across the dining room. “When she came in, she threw up her arms in the air in a bear-hug,” my manager chimed in, “I thought she was going to attack you!” I walked a fresh pot of coffee over and topped off her mug. The woman winked. “It’s cold enough out there to shiver my timbers!” I smiled. “That’s what we’re here for,” I said, gesturing gently with the steaming pot.

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