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November 2008 Archives

An African American running against a white war hero was elected president by a margin of roughly 6 percent. This is an extraordinary event no matter how pollsters slice and dice the returns and no matter how rebuilding Republicans spin the outcome. Yet it portends -- or, perhaps more accurately, it ratifies -- significant social and cultural changes in American life rather than major shifts in United States economic and foreign policy.

Obama is the first Democratic presidential nominee since Jimmy Carter in 1976 to win a majority of the major party vote. The Democratic congressional gains are also notable. Yet neither victory is nearly as impressive as the Lyndon Johnson-led Democratic landslide of 1964 or the Republican capture of the Senate after 26 years in the Reagan semi-landslide of 1980. In 2008, while many Republicans apparently stayed home, Democratic constituencies were retained, expanded, and mobilized. Some swing voters were switched -- primarily because the country has entered a recession.

Yet there are notable continuities. Despite media hoopla about the latest "new evangelicals" (the children, literal or metaphorical, of the earlier "new evangelicals" of the 1970s), 74 percent of white Protestant theological conservatives voted for Republican John McCain; the small fall off from 2004 can be attributed to the recession and a bit of generational change. Similarly, McCain carried non-Hispanic white Roman Catholics. Although little noticed, the Electoral College remains a nightmare waiting to happen -- again. The switch of a total of a million votes in Ohio, Florida, Indiana, Virginia, North Carolina, and Colorado would have made the outcome very close. Indeed, if Obama's popular margin had been 2 percent, he might well have lost the Electoral College and been denied the presidency by this constitutional relic.

woodrowwilson.jpgA president does not need a "mandate," whatever this ubiquitous cliché may mean to pundits and politicians, in order to accomplish important things for good or ill. He needs loyal support from a congressional majority (as Woodrow Wilson demonstrated despite having received roughly 40 percent of the vote in the multiparty election of 1912), a demoralized and cowering opposition party (for example, the Democrats Ronald Reagan intimidated during the 1980s), and/or a widespread sense of national crisis (which empowered Franklin D. Roosevelt during his first term and Reagan to a lesser extent). Given the oscillation between missionary triumphalism and apocalyptic foreboding that characterizes the American temperament, the sense of crisis can derive from a real emergency, such as the Great Depression and the rise or Nazism during the 1930s, or from serious problems that nonetheless can be managed through relatively small adjustments in a rich and stable country.

With customary irresponsibility, the mainstream news media have recently suggested that the world teeters on the verge of an economic crisis comparable to the Great Depression. Campaigning Democrats joined in the hyperbole -- though sometimes they referred with greater (if little noticed) nuance to the greatest financial crisis since the 1930s. A replay of the Great Depression with 25 percent unemployment is unlikely, not least because of government programs created then. We should contemplate how recent bank runs would have cascaded if the New Deal had not begun insuring deposits.

Still, the economic situation looks bad enough without hyperbolic allusions to the 1930s. Nor do we need to look back that far for a useful analogy. From the early 1970s to the early 1980s, the United States along with most of the world struggled through a chronic economic mess. The persistence of "stagflation" then was different from the classic recession building now, yet the problems were comparably serious. Both unemployment and inflation rates routinely approached 7 percent and often rose higher. The draconian solution to stagflation, engineered jointly by President Reagan and Federal Reserve Board Chairman Paul Volcker, centered on a deep recession in the early 1980s with unemployment reaching roughly 10 percent.

ronaldreagan.jpgReagan used the widespread sense of crisis to mobilize support for venerable conservative goals only tangentially related to the immediate economic problems. This story is complicated. Simply put, however, the conservative Republican program included union busting, compulsive deregulation, and an ideological assault on activist government. Reagan ironically mirrored his youthful hero FDR, who supported, albeit sometimes reluctantly, a large liberal agenda tangentially related to and sometimes inimical to quick economic recovery. The results included Social Security, mass unionization, and an ideological affirmation of an activist federal government.

Obama's situation is much closer to Reagan's than to Roosevelt's. The most optimistic economists and business leaders predict a recession lasting at least a year, with unemployment rising at least to 8 percent. Even if these prognosticators are correct, and they are probably too optimistic, an economic recovery in some technical sense will bring no quick relief to most of the population. Nor, judging from past behavior, will voters be much more consoled in the near term about the country's "right direction." Unemployed and under-employed Americans were unimpressed when, in late 1976 and 1992, Presidents Gerald R. Ford and George H. W. Bush respectively kept asserting, as their economic advisers assured them, that the recessions had ended. Fairly or unfairly, after a year voters will regard the recession as Obama's responsibility rather than George W. Bush's legacy.

As Obama has said, economic recovery is his first priority. His administration's specific actions will depend largely on the depth and length of the recession. Ten percent unemployment lasting several years would increase public support for government-created jobs as well as expenditures to repair the decaying national infrastructure. Whatever happens, Obama should take advantage of the sense of crisis and (partial and perhaps temporary) conservative demoralization to move beyond the politics of immediate economic recovery. Now may not be the best time, from an economic perspective, to pass some sort of national health insurance, but it may be the only time, in political terms, for a long while. Even with the best of luck, further expansion of the welfare state will be difficult. Without openly admitting it, conservatives have lost almost every battle in the four-decade-long ideological conflict over race, gender, and sex; only in abortion policy can we find an ambiguous draw in national opinion.

Without this liberalization in everyday life, Obama would never have been nominated, let alone elected. Conversely, conservatives have won the ideological debate over the role of government in the economy. In his famous 1962 speech endorsing Keynesian economics, John F. Kennedy mocked the notion that government was "big and bad -- and steadily getting worse." Since 1976, however, Democratic presidential nominees have joined in the ritual of assailing the big, bad government. Jimmy Carter believed what he said. Bill Clinton did not. Neither does Obama, if I read him correctly between the lines. His gut feeling seems to be that government policy should enhance economic equality. As he wrote in THE AUDACITY OF HOPE, "The rich in America have little to complain about."

truman.jpgObama has shown no sign that he will try to govern on the basis of his gut feelings. Indeed, such an approach runs contrary to his intellect and personality. His desire to think through hard issues is admirable. His willingness initially to seek agreement with opponents may also serve him and the country well -- as long as he knows when to stand firm and recognizes that many opponents have no interest in compromise. Since the so-called Progressive era before World War I, conservatives have typically over-reacted to the incremental creation of a regulatory-welfare state that is small by Western European standards. Even their rhetorical continuity is impressive. Senator McCain's charge that the Democrats planned to usher in a vaguely un-American "socialism" would have sounded depressingly familiar to FDR, Harry Truman, and John Kennedy. Unlike McCain, many conservatives really believe this allegation. Equally evocative of old times is the denunciation already begun, not only on Fox TV but also on the business cable channels, of the frequently blocked liberal proposal that would allow workers to unionize by checking a card instead of voting in full-fledged elections. These conservatives are neither demoralized nor conciliatory.

Perhaps the best sign that conservatives have thus far won the economic debate since the 1960s is the conventional wisdom issuing from establishment pundits at places like CNN and the Washington Post: Obama must govern as a "centrist," which means he must beware of pressure from such lefty liberals as House Speaker Nancy Pelosi and Senate Majority Leader Harry Reid. If Hubert Humphrey is looking on from somewhere, he must be laughing or crying. On economic matters, the Democrats in Congress are less liberal than their counterparts were during the Carter administration -- who were less liberal than their counterparts during the Johnson administration. Moreover, the so-called center is not a fixed point on some cosmic ideological tape measure. Leaving aside the issue that the right-center-left model of politics did not become the standard in our political talk until the 1940s, we can at least recognize that Obama and the Democrats have a chance to redefine what voters consider the legitimate middle ground.

At some propitious point during his first year President Obama should consider declaring, in a reversal of Reagan's famous quip, that government isn't the problem but often the solution to problems. And if the dominant public response ranges from neutral to positive, he should say so over and over again. On some level Americans grasp this reality. Even many office-holding conservatives acquiesce in it. When the Great Depression engulfed Herbert Hoover, the federal government constituted less than 4 percent of the gross national product (GNP). For the past generation, including the Reagan evolution, the government share of the GNP has bounced around 19-20 percent.

jfk.jpgJudging from Obama's longest single discussion of the subject, his chapter on "The World beyond Our Borders" in THE AUDACITY OF HOPE, his characteristic thoughtfulness extends to foreign policy. He rejects the standard celebration of nineteenth-century expansion, acknowledges the moral ambiguities of American actions during the Cold War, and understands that the Bush Doctrine of preemptive intervention has precedents stretching back at least to Theodore Roosevelt's decision to police Latin America. The question nonetheless remains: how much does presidential thoughtfulness matter in the making of foreign policy, especially during crises or perceived crises. Sometimes quite a lot. We probably would not be here if President Kennedy had been unwilling during the Cuban missile crisis both to empathize with the Soviets and to accept a secret compromise. Even so, the missile crisis might have been avoided in the first place if Kennedy had reconsidered his Cold War premises beforehand.

The Cold War is over and, despite glib claims to the contrary, the world is much safer now than it was then. If an escalation of the Cuban missile crisis had cost 3,000 lives instead 30 million (a standard estimate of casualties in a "limited" nuclear war), Americans would have been grateful indeed. The problems of the past only seem simpler because they happened in the past.

Thoughtful or not, anyone currently electable as president accepts American assumptions about the world that have changed less in fifty years -- or two hundred years -- than our approach to domestic issues. These attitudes were codified most eloquently by Woodrow Wilson, and Obama, like all presidents since Wilson, is a Wilsonian of sorts. He aspires to spread American ideals, which he characterizes with the customary pairing of "free markets and liberal democracy." Beyond this basic framework, Obama on the campaign trail engaged in some ritual bashing of Russia, China, Middle East oil states, and even Iraq. We can hope that such comments reflect political opportunism.

In private in the dead of night, a thoughtful and cosmopolitan Barack Obama may mull over some questions considered heretical not only by Republican neocons but also by the post-Cold War cold warriors who dominate the Democratic foreign policy establishment. Shouldn't we try to understand why Russians did not want NATO pushed to their borders and now oppose parts of a missile defense system in Poland? Isn't it hard to fully democratize the most populous country in the world, and shouldn't China's extraordinary recent accomplishments receive greater public respect? Don't the oil states have as much right to keep their petroleum in the ground in order to maximize profits as the United States has to refrain from mining coal in order to protect the environment? And isn't criticizing Iraq for anything at this point the classic case of blaming the victims?

Even if such questions never cross his mind, Obama sounds like one of the relatively prudent Wilsonians. He is "skeptical that we can single-handedly liberate others from tyranny." He urges consultation with foreign governments not only as a diplomatic nicety, but also because their doubts about a policy might help the United States to "look before we leap." This is the good news. The bad news is that establishment advice and political pressure may cause him to leap no matter how lousy the landing looks. Jimmy Carter, a fellow devotee of Reinhold Niebuhr's Christian realism, knew in his mind as well as his gut that admitting the deposed Shah of Iran to the United States posed a terrible risk. He was persuaded to leap anyway.

--Leo P. Ribuffo teaches history at George Washington University.


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When I gave a talk for Obama in a Pentecostal church in central Pennsylvania and was warmly received, I knew the Keystone State would be OK. My home state, we had hoped to carry it by 7 or 8 percent, but carried it by 11 percent. I noticed, after the election, a kind of "reverse Bradley effect." Some people who did not want to talk too openly about voting for Obama planned to and did vote for him.

We are in for a roller coaster ride now. Rarely if ever has a president come in with such huge hopes and expectations, and rarely with as many pressing issues to confront. He is bound to slip here and there, and to annoy some supporters (as he already has). But I hope the press -- and the rest of us -- cut him a little slack for a while.

An interesting thought: What if Barack Obama really is a Muslim? How much difference should that make?

--Harvey Cox is the Hollis Professor of Divinity at Harvard Divinity School.
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In a conversation continued from the Religion & Ethics NewsWeekly broadcast, managing editor Kim Lawton talks more with Pew Forum on Religion and Public Life senior fellow John Green about religious voting patterns on November 4th and the implications for American politics.

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Thomas J. Reese, SJ, senior fellow at Georgetown University's Woodstock Theological Center, discusses the Catholic vote and also anticipates how the US Catholic bishops will engage with a new Democratic Congress, a pro-choice president, and a pro-choice Catholic vice-president.

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I watched her run circles around the gym, seemingly oblivious to the history in which her mother involved her. Her African braids flowed in the musty air lingering from countless middle school physical education classes. Her arms stretched wide as if she understood what it meant to soar -- soar as the man that five hundred people stood in queue to support on a dismal day in a black working class suburb of Philadelphia.

Only the weather was dismal. The mood was jubilant, fervent, literally transcendent. Black people stood in line without complaint and with hope. "Victory is mine" shouted a local pastor upon her exit from the dusky gym. I saw poll workers in business casual and poll workers with backward baseball caps. Seniors on canes and boyz in the hood stood together, and no one nervously clutched her purse. It was history.

LiuzzoSchwerner Goodman.jpgI have never been more proud to be a black man. Because I felt part of something -- a community that did not care that I am a card-carrying Republican, because they knew how I would vote. I would vote for the men and women who gave their lives that this day might come  to pass. So when I voted for Barack Obama, I dug deep with no regrets. It was a vote for him -- and Liuzzo, Schwerner, Goodman, Reeb, and Cheney. Evers and Till being dead yet speaketh.  

If those names are less familiar to you than the names of weak presidents such as Buchanan, Grant, and Pierce, then you get my point. The platform of the presidency has elevated men (not a typo) unworthy of the office. Whether or not Obama will become as those weak leaders, or whether history will proclaim him to rank with Lincoln and Roosevelt will be determined by time.

But the hope engendered by his candidacy transcends the power of his message. African Americans stood in long lines, misty rain, and in full view of racist antagonists to say "this is one of us," despite the fact that his father was an African and his mother was white. The accident of history identifying any person of color as a Negro enables blacks with a long history of dealing with racism to identify with a man who does not share all of their history, but by color and commitment lays claim to their predicament.

So I joined the party of the people of the predicament -- the girl with the braids, the seniors on canes, the families voting together, the cars driving by honking their support, and the revivalist fervor of a people who felt that this time they had a voice. It was the voice of those who stood -- no, marched for the rights of those who now stood for hours to vote. The voice cried, "My feet are tired but my soul is rested." How dare anyone complain about the blood rushing to feet standing in the voting line when compared to the blood shed for a democracy celebrated across the planet. Blood flowed and feet blistered that the orator -- he of the preacher's rhythmic call and response ("yes, we can") -- would be the next president of the United States. Change and hope kissed on an autumn night celebrating a union that felt religious, transcendent, almost otherworldly in a world of pragmatic politics specializing in the art of the possible.

Transcendent -- that's spiritual stuff. A spirit of American and even African-American revivalism grew in the days approaching the election. Many congregations and religious bodies organized prayer vigils on both sides of the partisan sea. As in 2004, one group emerged convinced that its prayers were answered. Those who believed that they would never see an African-American president in their lifetime attributed Barack Obama's victory to divine intervention. Organizations prayed for candidates committed to issues as varying as assisting the poor, sanctity of one man-one woman marriage, and even the counting of votes -- prayers lifted from the lips of Protestants, the pens of Catholic bishops, and the wisdom of Jewish rabbis.

While praying for a campaign does not constitute new behavior, the more public display of faith on the Democratic side had not been seen since the civil rights movement (when there was a somewhat different Democratic Party). Indeed, African-American communities recalled images of the religious fervor of the civil rights movement in the grass-root similarities between the marches of the sixties and the Obama campaign organization of 2007-2008. Even Obama's acceptance speech both borrowed from ("we as a people will get there") and referenced the work of Martin Luther King, as did several pundits and newscasts. One TV broadcast even juxtaposed King's "I Have a Dream" speech with Obama's election night address.

The little girl running circles through the gym soared with an energy reminding me of the highest aspirations of the human spirit. Her presence in an intergenerational gathering of voters who did not complain about the two- and three-hour waits at the polls reminded me of the lines of marchers who put their lives on the line so that we might stand in this new line.

No one was tired. There was a borrowed strength from feet that had marched and knees that had prayed. It was the spirit of revival.

--Harold Dean Trulear is associate professor of applied theology at Howard University School of Divinity.

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Forty-five years after King's "I Have A Dream" speech and forty years after his assassination, the United States of America has elected Barack Obama , its first black president. His election has ushered in a new era in the history of the United States.

In many ways, it is not a "King moment" but a "Mandela moment," because Obama has dared to go where King was not able to dream. I would not contend that the struggles and victories of the modern civil rights movement did not lay the foundation for this extraordinary accomplishment. The sacrifices of Fannie Lou Hamer, Rosa Parks, Ella Baker, and countless others paved the way for the evolution of a new America. But something new has happened in the election of Barack Obama. There is a generational shift. If Dr. King symbolizes Moses leading the children of Israel out of Egypt, Barack Obama symbolizes Joshua leading the children of Israel into the Promised Land. It is reported that President-elect Obama sees himself as representing the "Joshua generation," which is concerned not only with civil but with economic rights for all of God's children.

With 43 percent of whites, 60 percent of Latinos/Latinas, and over 90 percent of blacks voting for President-elect Obama, he has put together a new coalition of diversity that changes the face of America. The face of America is not that of "Joe the Plumber." It is a new America in which diversity is the badge we all may wear proudly.

The election of President-elect Obama has made a great country even greater, and the world once again looks to America for leadership. All of us are invited to pray for America, the world, and our new president.

--Noel Leo Erskine is associate professor of theology and ethics at Emory University.

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The 2008 presidential contest between Barack Obama and John McCain will likely be remembered for engaging religion at two levels: one thematic, the other cultural and demographic. Each points to how political religion paradoxically threads through and yet divides the American landscape.

At the thematic level, one could not help but note two theological resonances that coursed through the Obama campaign: change and hope. Wittingly or not, he eschatologized his campaign message, calling for metanoia (conversion, change) and a new future in political and public affairs.

Barack 110508.jpgThis fact belies the claim that he and the Democrats lacked a framework for organizing their ideas. Theirs was a this-worldly eschatology, attending to shareable temporal goods and the changes necessary to secure them. Further, this appeal to change meant more than putting distance between a new order and the Bush administration. Distances are quantifiable, measurable, linear. Obama's appeal to change suggests a qualitative transformation in our discourse, priorities, interactions, and expectations.  The metaphors of change and hope, however unspecified they might have seemed for those looking for program specifics, spoke to deep existential frustrations and desires across the country. They spoke to those who believe that political action can be meaningful and connective.

At the cultural and demographic level, the Obama-McCain campaign left a different track record on matters of political religion. Far from offering unitive themes and images, religion was served up to underwrite the culture wars. Jeremiah Wright's prophetic pronouncements on the left, Sarah Palin's homophobic, theocratic evangelism on the right: here religion worked in the service of political partisanship. However true or distorted these accounts might have been, such representations of religion support the idea that religious communities are fringe groups led by gadflies who live in an alternative universe, one that has de facto seceded from American public life. Moreover, such accounts work to represent religion as a source of faith-based moral simplicity, a conversation stopper that testifies to little more than to anger, fear, and distrust.

Scholars, the media, and public intellectuals owe it to fellow citizens to offer up an account of political religion that is other than aggressively divisive and utilitarian. We need rich discourses -- informed by history, anthropology, philosophy, and social theory -- that speak anew to the politics and ethics of belief in an increasingly globalized and pluralistic public culture. Further, we must get beyond reducing religion to matters of an individual candidate's personal faith or a diffuse set of values on which she or he relies. A denser, more multilayered account of what religion can bring to the political table can attend to religions that operate within the contours of mutual respect and that contribute to the conscientious pursuit of goods that we can discover and share in common.

--Richard B. Miller is professor of religious studies and director of the Poynter Center for the Study of Ethics and American Institutions at Indiana University.

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When was the last time Pennsylvania Avenue and Times Square and countless other locations across the country were packed with crowds at 1:00 in the morning following a presidential election? The same nation that elected George Bush by the hanging chads of 2000 has just given the presidency to someone who was relatively unknown at that time.

Will historians mark this election as the passing of a generation of American leadership that preferred partisan politics to productive policies? Can the massive and euphoric following of a President Obama resist the temptation to lord it over those who didn't see their light? Can the idealistic and visionary Obama avoid the missteps associated with the failure of that other new kind of president, the one from Georgia, to master quickly enough the labyrinth that is Washington politics? Will the flawless campaign inspire a flawless first 100 days? Will the voices heard in "the backyards of Des Moines and the living rooms of Concord and the front porches of Charleston" continue to reach President Obama when he resides in the White House? These questions will be answered in short order, no doubt.

BO b110508.jpgWith a compelling popular and electoral college victory, Barack Obama can claim a clear mandate to address the economy, to restore the image of America abroad, to bring change and, perhaps much more importantly, to restore hope to a nation and a people desperately in need of it. Perhaps, just perhaps, on November 4, 2008, the nation itself somehow embodied the change we've heard so much about. After all, this is the same country where, less than 55 years ago, Rosa Parks and Martin Luther King gave soulful voice to freedom long denied, where Emmett Till and James Reeb, so different from one another, were beaten to death for the sins of others, where Selma and Montgomery and Bull Connor and Watts each exposed the ugliness of our American experiment struggling to maintain some semblance of order while unraveling in its inner core. Do you remember the events of Grant Park just forty years ago? On election night 2008, the same park hosted a genuine "rainbow coalition" that elected the nation's first black president. What does it all mean?  

In early May 1955, as the Supreme Court carried on its hearings about how Brown v. Board of Education might be made effective, Reinhold Niebuhr noted Madison's observation that "it was easier to guarantee liberty than equality by legal means." In referring to Madison's insight, Niebuhr drew attention to the fact that liberty and equality were not synonymous; one did not lead automatically to the other. One could have in one's possession all human liberties as guaranteed by law, while not yet having achieved equality. To have equality, one had to depend upon both the mores of the community and one's access to a fair share of economic resources, neither being easily addressed by law. Where the mores of the community assume inequality, and the economy is governed mostly by privately held interests, equality is indeed hard for some citizens to come by. That lesson has especially been driven home in recent months.

The problem of racial prejudice has always reached much deeper into cultural life than just the way it has affected the rights and liberties of individuals. The problem facing African Americans in 1955, at the beginning of the civil rights movement, was systemic, deeply woven into the cultural fabric of the nation. One might say, in fact, that racism provided the "tacking stitch" that prevented the various pieces of American culture from moving out of their place. Historically, for the vast majority of American history, it has run through the whole religious, social, economic, and political quilt of American life. For that reason, racism has never been merely a problem solely preventing liberty or rights.

The total eradication of racism and other forms of mainstream cultural hatred has always demanded more than the simple act of imprisoning offending parties or voting out legislators who have kept particular Americans from exercising their God-given rights. American culture itself has always been the culprit. Individuals have only embodied it. To right the wrong of racism and prevent the spread of hate crimes of any other sort, every aspect of American life must be transformed. Only then can genuine equality be achieved for all Americans, those defined by Obama's victory speech as "young and old, rich and poor, Democrat and Republican, black, white, Latino, Asian, Native American, gay, straight, disabled and not disabled." The election of the first black American president just might signal a significant tipping point in that process. So long, that is, that President Obama himself both remembers and heeds the biblical injunction: "From everyone to whom much is given, much will be required" (Luke 12:48).

-- Mark G. Toulouse is professor of American religious history at Brite Divinity School and the author of GOD IN PUBLIC: FOUR WAYS AMERICAN CHRISTIANITY AND PUBLIC LIFE RELATE (Westminster John Knox Press, 2006). Beginning January 1, he will be principal and professor of the history of Christianity at Emmanuel College, Victoria University, in the University of Toronto.

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I spent most of this morning working for the Obama campaign here in my hometown of Charlottesville. I've been away from home since Thursday at a conference. First thing in the morning my family got up, got dressed, and we all went off to vote. I took my daughter and baby son into the booth with me, and my daughter got to help select our choices and then confirm the ballot. My wife, who is Canadian, had never been to an American polling site before; she found it quite moving--all the people, excited outside, the matronly poll workers, even the middle-aged men seeming to move with the understated, regal deliberation of grandmothers.

After I cast my ballot, I began, somewhat covertly, to cry. I squeezed my daughter's shoulder hard enough with love and hope to make her scold me. Then it was off with her to school, and the rest of the day has been a whirl of data-entry, driving voters to the polls, getting balloons for this evening's party, and generally participating in the highly oxygenated anxiety that is a party's local headquarters on the day of the election. I found it deeply exciting, but also humbling, even awe-inspiring, in a way for which I wasn't fully prepared.

Since then I've been thinking a lot about the curious, and not entirely unhappy, coincidence of meanings in the word "election." On the one hand, citizens elect representatives; on the other, prevalent in the faiths stemming from Abraham, God elects humans--first a people to be God's messengers and representatives to the world, and then, through them (but not canceling out their election), and in Christ, all of humanity to be God's children. An election is something someone does, to be sure; but it is also something that happens to people, as well. There is a remarkable coordination of theological and political significance in "election," and it is worth noting--if only to resist the powerful idolatrous temptations it presents to us.

Those temptations have such power, not least because they identify quite profound resonances between politics and theology in general. After all, so much of politics, as it exists today in this impatient, petulant, risibly sin-riddled world, is waiting. We wait at rope lines for candidates to pass; we wait for election returns to arrive late at night, faces pale in the sterile glow of TV screens; we wait while a canvasser reads us his talking points on the phone, or urges us to support her candidate on our doorstep.

Less obviously, we wait for our friends and family and neighbors and co-workers and new acquaintances to enumerate, in what often seems to us inexplicably, narcissistically meticulous detail, why their chosen candidate or cause is obviously the only right one, wondering all the while where to begin in disputing their whole way of seeing the world. Sometimes we must even wait for our own minds to make up their opinions on issues we feel we need to have a view on now, if not yesterday. And always we wait to see--with fear and trembling, if we are pious and wise--whether the political causes we supported ultimately turn out the way we hoped they would turn out. (Usually this means waiting to find out how, precisely, we shall be disappointed.) Much of public life is spent enduring interminable time, when time itself drones on.

And then, sometimes suddenly, a change comes. Everything happens, all at once: deliberation ends, the ballots are cast, the votes counted, decisions made, the New Thing emerges. The old order--which seemed so solid, so firm, so unchanging--is swept away by the unprecedented. Politics is a disconcerting concatenation of kairos and ordinary time, with jarring shifts from one to the other, a kind of wild oscillation between "now" and "not yet," the world as we know it and the Kingdom coming.

Lord knows there has been enough messianism and enough demonization in this campaign. People on both sides have participated in both of these temptations; I certainly have. It's obviously a temptation to be avoided.

And yet.

There is, after all, more than a superficial connection between the two realities. People do treat their faith like a simulacrum for politics all the time--assuming that religious differences easily classify all of us in this world, separating us into clear categories. And we all know what it means to treat politics with religious fervor, especially here in the United States. Since the beginning, American politics has been saturated with not just superficial pieties, but with profound theological currents as well. We've always been involved with a more or less self-conscious quarrel with God over whose election was more important--God's election of the people Israel, or our election of our leaders, and behind them, of ourselves.

Beyond these rivalries between America and America's God, however, there seems to me a still deeper analogy to which we should attend. It lies in the ambiguities of that term "election."

To be elected is to be marked out in a special way, to be sure. But election is not an unambiguously happy fate. It certainly hasn't been one for the people Israel. It wasn't for Jesus Christ. And Christian theology says it should not be understood as one for the graciously elected. The fundamental obligation of God's elect is to be present before and available to God, to say, in ancient Hebrew, hinneni: "Here I am." Hinneni was Abraham's answer to God's call to sacrifice Isaac, Samuel's reply to God's call to become a prophet, the reply of the people Israel in Sinai to God's election of them as a people. (It was also what Adam and Eve did not say to God in the garden, and what Cain did not say to God after killing Abel.) To say "here I am" is a deceptively simple thing to say; but it leads those who offer it, as a kind of sacrifice to God, to terrible places. It leads, as the risen Jesus says to Peter in the Gospel of John, to death: "When you are an old man, you will stretch out your hands and another will gird you and take you where you do not want to go." "When Christ calls a man," the twentieth-century martyr Dietrich Bonhoeffer said, "he bids him come and die."

Election to the presidency, too, is hardly an unambiguous blessing. Just look at presidents' "before" and "after" pictures to see what I mean. George W. Bush looked like he was still uncomfortable in a suit in 2000; now his suits look more at ease than his face, and his once full dark head of hair has become thinner, and unambiguously grey. When Eleanor Roosevelt told Harry Truman that her husband had died, he said, "Eleanor, is there anything I can do for you?" To which Eleanor wisely replied, "Harry, is there anything we can do for you?" No doctor would recommend the job of president to people who cared about their health; no insurance agent would willingly insure a president against death. To be elected president seems, in part, to mean that one is set apart for a certain kind of public suffering. What looks like the polished marble of divine promise turns out, after a few years in the office, to have been the sandstone of simple humanity, forced to wrestle with super-human challenges. Would that we were all a bit more like Eleanor Roosevelt.

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Abraham Lincoln at Grant Park in Chicago
Wise presidents seem to know this from the beginning, or at least seem prepared to learn it. Abraham Lincoln famously said, "I claim not to have controlled events, but confess plainly that events have controlled me." Perhaps, as with God's election of people, all a president can do is say, "Here I am." Perhaps all presidents are Abraham.

But in this, as in all things, presidents are simply representatives of the people, the incarnation of the popular will. They suffer for all of us; they take upon themselves what is rightfully ours. If so, our belief that we elect presidents is an illusion; we are simply picking one of us to endure, in a particularly vivid way, what is the rightful desert of all of us. We simply pick someone to be the first to absorb what history throws our way. Our election still rests on events beyond our control. Our election is, once again, consequent to our being elected. Whether by history or God, in this respect, does not matter; what matters is that we receive more than we decide; we are acted upon more than acting, and no one, ironically, more so than the winning candidate, the "leader," whichever he is, who will now know what it is to be taken by another and led through four years in a way he did not wish to go.

I told you at the beginning of this essay that I was away from home this past weekend. I was in Chicago at the annual conference of the American Academy of Religion. Everyone was talking about the election, of course. But few among my fellow conference-goers seemed to realize the fearful symmetry to which we were witnesses. My conference was in the Chicago Hilton and Towers, fronting Grant Park--the same hotel that the 1968 Democratic National Convention was held in, and the same park that saw the famous Chicago "police riot." On Friday night, I was in the Presidential Suite on the 24th floor of the hotel, facing out on Grant Park. It was in that suite that the newly nominated Democratic presidential candidate Hubert Humphrey sat, tears streaming down his face. The tears were not from sadness or despair, but simply from the tear gas rising from the streets outside; but I like to think that Humphrey's tears were also a premonition of what that convention's catastrophe foretold for the Democratic Party: forty years in the wilderness.

Last Friday night, looking out the same windows that that tear gas came in, I saw the tents coming up in Grant Park for the Obama victory party. Tonight, God willing, I say, Obama will hold his victory celebration in Grant Park, with the old Hilton looming overhead, a brooding mausoleum of the ironies of history.

History has not ended. It has ironies in store for all of us, and certainly for a President Obama, or a President McCain. Whoever you supported for the presidency, whichever man wins it, whatever your religious beliefs, or irreligious beliefs, or nonreligious beliefs: Say a prayer, or think a good thought, give all best wishes for the man we elect tonight to be our next Abraham, and watch him as he walks out on his stage, out into the open, to say--still innocent of the blades and cudgels already hurtling at him from the future--"Here I am." In the years to come, may he be faithful to his words.

--Charles Mathewes teaches theology and ethics at the University of Virginia. His most recent books are A THEOLOGY OF PUBLIC LIFE and PROPHESIES OF GODLESSNESS.

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RELIGION & ETHICS NEWSWEEKLY managing editor Kim Lawton votes in Northern Virginia.

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Adam Hamilton, senior pastor at the United Methodist Church of the Resurrection in Leawood, Kansas and author of SEEING GRAY IN A BLACK AND WHITE WORLD: THOUGHTS ON RELIGION, MORALITY, AND POLITICS, suggests that people of faith have come through the long 2008 presidential campaign season tired of the politics of polarization and hungry for more thoughtful politicians.

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RELIGION & ETHICS NEWSWEEKLY managing editor Kim Lawton discusses how supporters of both presidential candidates are trying to rally religious voters in the final hours of the campaign.

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On October 30, 2008 at the National Press Club in Washington, DC, Princeton University's Woodrow Wilson School and Religion & Ethics NewsWeekly co-hosted a panel discussion on "God and Country: A New Role for Faith in Presidential Politics?" Religion & Ethics NewsWeekly managing editor Kim Lawton was joined by Julian Zelizer, professor of history and public affairs at Princeton's Woodrow Wilson School, and Burns Strider, who directed religious outreach for Senator Hillary Clinton's presidential campaign, to discuss religion in the 2008 campaign and the future role of faith in American politics.

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Among the topics covered at the October 30, 2008 National Press Club panel discussion on "God and Country: A New Role for Faith in Presidential Politics?" were religion as a private or public issue, the role of media, and coverage of Rev. Jeremiah Wright. Princeton University's Woodrow Wilson School and Religion & Ethics NewsWeekly co-hosted the event, moderated by Religion & Ethics NewsWeekly managing editor Kim Lawton and featuring Julian Zelizer, professor of history and public affairs at Princeton's Woodrow Wilson School, and Burns Strider, who directed religious outreach for Senator Hillary Clinton's presidential campaign.

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