Most of us have heard it said that people should not bring their religious views into the public square. At first this seems reasonable, until you consider, say, our own history.
In his recently released book Reclaiming Hope: Lessons Learned in the Obama White House About the Future of Faith in America (Thomas Nelson, 2017), Michael Wear who advised candidate and President Obama on faith issues, quotes a speech his boss gave as a senator in 2006 to support his claim that Democrats and progressives should neither ignore nor seek to marginalize faith. The quote offers a compelling reason why we should not ask people to check their religion at the door of the public square – namely, because faith has impelled many to fight for some of the most important and desirable political and social changes in our nation. (Another reason is that there is no such thing as a morally “neutral” public square; everyone, religious or not, appeals to ultimate values and beliefs. The question then becomes: Whose values, whose morality, should dictate discourse at the public square?)
“Secularists are wrong when they ask believers to leave their religion at the door before entering into the public square. Frederick Douglass, Abraham Lincoln, Williams Jennings Bryan, Dorothy Day, Martin Luther King—indeed, the majority of great reformers in American history—were not only motivated by faith, but repeatedly used religious language to argue for their cause. So to say that men and women should not inject their ‘personal morality’ into public policy debates is a practical absurdity. Our law is by definition a codification of morality, much of it grounded in the Judeo-Christian tradition” (18).
Read the full speech here.
In his book Reclaiming Politics: Lessons Learned in the Obama White House About the Future of Faith in America (Thomas Nelson, 2016), Michael Wear, who directed outreach to faith-based organizations for the White House, reminds Christians that their faith can motivate working with others who believe differently but who share common ground. He articulates this using the quote below from President Obama’s speech at the 2012 National Prayer Breakfast.
I like this quote because it is crucial for Christians to remember that our faith does not prescribe a particular political program. There is not a direct line from Scripture to either lower taxes, smaller government, and charter schools, or to higher taxes, a more active government, and more investment in public schools and other public enterprises. (Here I’m borrowing from Robert Benne’s superb book Good and Bad Ways to Think About Religion and Politics – the best treatment of this topic I’ve come across.) When Christians forget this, it’s easier for any one party to “hijack” Christianity. This is why some people end up believing, sincerely, that if Jesus were alive today he would be a Republican, or a Democrat. (Admittedly, it is the Republican Party that has fallen into this pit more clearly in recent years and decades; Democrats, on the other hand, have too often belittled, ignored, or even maligned religion, to their fault and loss.) Moreover, whether or not Obama has consistently practiced what he said below, I believe his statement is absolutely correct and worth heeding as our nation grapples with intense division and mutual mistrust.
“Now, we can earnestly seek to see these values lived out in our politics and our policies, and we can earnestly disagree on the best way to achieve these values. In the words of C. S. Lewis, ‘Christianity has not, and does not profess to have, a detailed political program. It is meant for all men at all times, and the particular program which suited one place or time would not suit another.’
“Our goal should not be to declare our policies as biblical. It is God who is infallible, not us. Michelle reminds me of this often. So instead, it is our hope that people of goodwill can pursue their values and common ground and the common good as best they know how, with respect for each other” (98).
In his just-released book Reclaiming Hope, Michael Wear writes about his time working in the Obama White House as Director of Faith Outreach (including for the 2012 reelection campaign), and the reasons people of faith should engage in politics. (We should get involved, says Wear, as a matter of fulfilling the command to love our neighbors and seek the well being of society.) In the excerpt below, Wear discusses how politics can affect (and has affected) the state of our souls to our detriment given the division and toxicity marking so much of our political discourse. This is the first in a series of posts featuring excerpts from the book I think are worth sharing.
“One lesson from my time working with the president and religious leaders is that politics is a central influencer of the cultural health of our nation. This book focuses on politics because political institutions create and drive culture, and we can no longer ignore this aspect of how politics functions. As I have talked to pastors around the country, I’ve come to understand that many of those who refrain from political engagement do so not because they believe it is unimportant, but because they know, for too many of their congregants, politics is important in all of the wrong ways. If we are to reclaim hope, we must understand our nation’s political life and our role in it. Politics is causing great spiritual harm and a big reason for that is people are going to politics to have their inner needs met.
“One dictionary defines ‘reclaim’ this way: “to bring (uncultivated areas or wasteland) into a condition for cultivation or other use.” This book takes that process quite literally” (xxix).
In Revolutionary Characters: What Made the Founders Different (Penguin 2006), Pulitzer winning American historian Gordon Wood makes the bold assertion that we are not going to get leaders like the founders again, and for this he gives a provocative and, at least to me, convincing reason: that the forces unleashed at the founding have in effect prevented that we’ll again get leaders of the quality of the founders. These forces democratized politics, extending them to the “common man,” and in so doing they deteriorated the discourse – and with this the ideas – with which men like Jefferson, Hamilton, and Adams engaged.
On the book itself, I heartily recommend it. It is a learned and highly readable collection of brief biographical treatments of the founders, including the black sheep Aaron Burr and that genius pamphleteer of a Brit, Thomas Paine.
“If we want to know why we can never again replicate the extraordinary generation of the founders, there is a simple answer: the growth of what we today presumably value most about American society and culture, egalitarian democracy. In the early nineteenth century the voices of ordinary people, at least ordinary white people, began to be heard as never before in history, and they soon overwhelmed the high-minded desires and aims of the revolutionary leaders who had brought them into being. The founders had succeeded only too well in promoting democracy and equality among ordinary people; indeed, they succeeded in preventing any duplication of themselves” (28).
1. Jefferson’s Books by Douglas Wilson
I picked up this monograph at Monticello, and at least for this lover of books, it was delightful. Douglas Wilson shows us the founding father as reader and book collector, featuring images of his reading lists and diagrams classifying types of knowledge (Jefferson was a great list maker and was perhaps most himself when classifying things). This treatment of Jefferson and his books was generally educational, practically instructive, historically interesting, and above all, fascinating. “As Jefferson’s library revealed,” Wilson writes, “books were for him not ornaments but instruments for coming to terms with the world.” (See my blog post on this book here.)
2. The Origins of Political Order by Francis Fukuyama
The eminent political scientist of “End of History” fame does it again. Here he traces the development of political institutions through world history, beginning with our hunter gatherer ancestors and showing how the first modern state developed in China, rule of law in India, and an accountable state in Europe. Fukuyama is nothing if not ambitious, drawing on disciplines as varied as anthropology and evolutionary biology to offer a unified theory of state formation and political stability.
3. Gilead by Marylinne Robinson
Everyone and their aunt had recommended this novel to me, so I finally read it, and I was captivated by its penetrating beauty. Robinson masterfully gives voice to a Midwestern preacher in the last days of his life who is writing to his young son, offering an account of his times that showcases Robinson’s eye for the terrible beauty that imbues so much of the ordinariness of life. The Washington Post was right in saying of this book that “one feels touched with grace just to read it.” This is a generations-spanning family drama that does the soul good. (See my blog posts on Gilead here, here, and here.)
4. Between the World and Me by Ta-Nehisi Coates
If nothing else, Ta-Nehisi Coates is a fearsomely powerful writer. His June 2014 Atlantic cover story “The Case for Reparations” sparked a national conversation on the notion that Americans need a reckoning with the legacy of racism and injustice against blacks. Between the World and Me is a harrowing meditation on what it means to be black in America and what this says about America. Coates’s words are a cry of protest and an indictment on our nation, which he says was built on the backs of blacks, whose “bodies,” as he so frequently writes, remain completely unsafe from the depredations of a thoroughly racist system. (See my blog post on this book here.)
In this book Trueman, a British transplant and professor of theology and church history, skewers Left and Right as he calls on Christians to engage politics intelligently and responsibly. A pro-life, pro-traditional marriage supporter of stricter gun control and universal healthcare, Trueman brings the valuable perspective of a foreigner, one who is also a careful thinker and is concerned more with responsible Christian engagement with political issues than with who is up or down in the perpetual war between Democrats and Republicans. At least for this lover of all things political, this book is a helpful tonic that cuts both ways and encourages me to engage more thoughtfully, carefully, and even lovingly.
In her terrific Democracy on Trial (1995), the late political theorist and public intellectual Jean Bethke Elshtain (whom I had the privilege of having as a professor as an undergraduate – she was one of Georgetown’s best-kept secrets!) reflects on the ills afflicting American democracy, among them the obliteration by both Left and Right of the private-public distinction (e.g. feminists’ 1970s slogan “the personal is political,” or conservatives’ attempts to involve the government in private sexual lives) and what identity politics, where groups such as women and ethnic minorities militantly pursue a politics revolving around a perceived victimization demonize the “oppressor” to the point that any meaningful dialogue, one of the currencies of democracy, is ruled out or made impossible. More importantly, in this book Elshtain reminds us that true democracy is not just a system of government but also a set of “democratic dispositions” among citizens that enables them to debate, compromise, and respect their fellows as they seek, not utopia, but a “more perfect Union,” as Lincoln so aptly put it.
One of my favorite moments in the book comes when Elshtain recounts her response to a radio broadcaster’s question: “What does it mean to you to be an American?” She “stammered and mumbled for a moment before I got my bearings and responded”:
It means that one can share a dream of political possibility, which is to say, a dream of democracy; it means that one can make one’s voice heard; it means both individual accomplishment as well as a sense of responsibility; it means sharing the possibility of a brotherhood and sisterhood that is perhaps fractious – as all brotherhoods and sisterhoods are – and yet united in a spirit that’s a spirit more of good than ill will; it means that one is marked by history but not totally burdened with it and defined by it; it means that one can expect some basic sense of fair play…I think Americans are committed to a rough-and-ready sense of fair play, and a kind of social egalitarianism, if you will, an egalitarianism of manners. I think that’s the best I can do. (35-36)
In his politically challenging yet refreshing Republocrat: Confessions of a Liberal Conservative (P&R, 2010), church history professor Carl Trueman recounts how he – a classically liberal Brit who supports universal health care and gun control – found himself “politically homeless” when the Left discarded its traditional concerns for material issues dealing with oppression for “identity politics,” where the notion of oppression was “broadened to include the psychological realm”:
“This psychologizing of oppression, combined with postcolonial thinking and postmodernism, has led the organized Left to adopt some strange positions that once would have been antithetical to its philosophy. For example, it has often been the case that the most intolerant groups with regard to homosexuality are working-class; the issue of gay rights is, by and large, the preoccupation of the middle class. So in advocating gay rights, the Left frequently finds itself opposed to the values of the very people it was originally designed to help.
“Further, while the Left in origin was supposed to provide a voice to the voiceless, the link that has been forged between abortion and women’s rights has meant that the most voiceless of all – the unborn – are those most vigorously silenced by those who should be speaking for them… The anomaly is most embarrassingly obvious at international congresses on women’s rights, where women from poorer countries who struggle daily with issues such as clean water, food, female circumcision, etc., often seem bemused by the obsession of the materially well-off women of the West with the matter of abortion. This hijacking of the Left by identity politics means that the current struggles in which the Left are engaged are not of a kind my grandfather would have recognized, and represent rather a betrayal of the Old Left.
Trueman concludes by noting that “once the concerns of the Left shifted from material, empirical issues – hunger, thirst, nakedness, poverty, disease – to psychological categories, the door was opened for everyone to become a victim and for anyone with a lobby group to make his or her issue the Big One for this generation.” (12-13, 17)