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Recently in Election Commentary Category

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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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.

Lincoln.jpg
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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http://history.sandiego.edu/gen/USPics45/fulbright.jpg

On September 11, 2001, and for weeks following, the U.S. had a precious opportunity, a moment with new possibilities. Not since the end of World War II had there been such a moment when a huge step forward was possible toward building a community of nations. If the U.S. had responded to 9/11 by sending NATO forces and Army Rangers after al Qaeda, rebuilding Afghanistan, and creating new networks of collective security against terrorism, it would have gained the world's gratitude. Instead it took a course of action that caused an explosion of anti-American hostility throughout the world, a torrent of bitter feeling that has not abated.

Forty years ago, Senator William Fulbright warned that the U.S. was well on its way to becoming an empire that exercised power for its own sake, projected to the limit of its capacity and beyond, filling every vacuum and extending American force to the farthest reaches of the earth. As the power grows, he warned, it becomes an end in itself, separated from its initial motives (all the while denying it), governed by its own mystique, projecting power merely because we have it. That's where we are today.

After Obama is elected president, we will need a peace movement as much as ever. We will need a movement that says, "I don't want my country to invade any more nations in the Middle East. I don't want my country to be dragged into wars that don't come remotely close to being a last resort, inflaming resentments that will last for centuries. I don't want my country to plant permanent military bases for itself anywhere in the Middle East. Not in my name do you invade any more Muslim nations in the name of making America safe." Read More

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An essay by Robin W. Lovin

Americans have never been quite sure what to think about politics, and religious Americans have been as confused about this as everybody else. Despite a heritage of religious reflection that is far older than the country itself, we do not know what to make of politics from the perspective of faith. Or, to put the matter more precisely, we do not agree about what to make of politics from the perspective of faith.

In North Carolina, a couple of years back, there was a Baptist pastor who confidently told his congregation that you can't be a Christian if you don't vote Republican. (I do not know what that did for the number of Republicans in the area, but I am reliably informed that it increased the number of United Methodists.) There are some people whose faith tells them exactly how to vote. Their numbers seem to be growing. Last month, the Alliance Defense Fund recruited pastors in 22 states to make partisan political statements from the pulpit, as a prelude to a legal challenge to IRS rules that forbid that kind of mixing of religion and politics. There are other people who believe their faith tells them not to vote at all. Their numbers are growing, too.

The religious ways of looking at politics are many, and they do not agree in their judgments. But fortunately for those of us who make our living trying to bring order to these arguments, the variety is not endless. The many religious ways of looking at politics tend to return to a few major themes, and as so often happens in American life, those themes tend to become polarized. So we have people who say that politics is a temptation, a distraction that people who care about the eternal truths ought to avoid. And we have people who say that politics is a tool, an instrument to advance the eternal truths that ought not to be passed up by the faithful.

Both of those positions have been well represented in American religious history, and the tension between them has been a healthy one. But I am afraid that political and religious polarization may now be making us vulnerable in a way we have not been before. Both sides, those who see politics as a temptation and those who see politics as a tool, are acquiring a zeal for their views that makes it more important than ever to recover a middle way in which religion puts politics in its place as a human task that cannot be evaded, and can never be completed. Read More


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Georgetown University Professor of Government Clyde Wilcox says Catholics are highly divided swing voters whose decisions in this election could be crucial to the outcome.

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The cash for trash bailout currently making its way through Congress will hopefully prevent the U.S. economy from suffocating. We're all cooked if the banks cannot find a way to lend money to good enterprises. The financial crisis and bailout are so huge they will severely impede whatever plans President Obama or President McCain had for his presidency. Cleaning up will be the order of the first year and first term.

But that does not mean it makes little difference which president we elect or that only small changes will be possible. The enormity of the meltdown will undoubtedly crowd out many things. But this crisis also puts into play big questions of purpose and vision that have been off the table politically for 30 years. Instead of the usual Pepsi-or-Coke policy options, and the usual fixation with trivia and personalities, there is an opening for larger concerns. What would a good society look like? What kind of country should we want to be?

In the 1980s Sweden and Japan had national discussions of that sort that revolved around the tolerable limits of income inequality. Swedish conservatives argued that the wage differential between corporate executives and laborers permitted by the nation's solidarity wage policy should be increased to eight to one; radicals held out for no more than four to one. In Japan, where worker shareholder plans were commonplace, a similar debate occurred over the tolerability of allowing more than the existing ratio of 16 to one.

Meanwhile, in the United States the ratio climbed to 145 to one, and there was no debate. The right to attain wealth was exalted over other values. The Reagan administration cut the marginal tax rate for individuals from 70 percent to 28 percent and cut the top rate on capital gains from 49 percent to 20 percent. These measures had very large effects on the kind of society the U.S. became, fueling a huge surge for inequality. By the end of the decade, the top fifth of the population earned more than half of the nation's income and held more than three-quarters of its wealth, while the bottom fifth received barely four percent of its income.

Today these numbers look rather moderate, because we have just had ten years of unleashed greed in the financial sector and eight years of tax policy redistribution for the rich. First the Clinton administration tore down the regulatory walls between banking and investment firms. Then the Bush administration refused to enforce protections within the law, cut the capital gains rate to 15 percent, and gave enormous tax windfalls to the top five percent of earners. In the past eight years virtually all of US economic growth has gone to the top five percent, while the middle class has been saved from drowning only by taking on greater debt. But now the debt resort has reached its outer limit, and people are losing their homes, jobs, and pensions.

WALLSTREET.jpgFrom the perspective of Economics 101 the current meltdown is just a bigger version of the dot-com bust of the 1990s, with the usual lessons about financial bubbles and greed running amuck. But this one is harder to swallow because it punishes people who were simply trying to buy a house of their own and who had no concept of the derivatives scheme on which sub-prime lending was based. It seemed a blessing to get a low-rate mortgage that saved you from drowning. It was a mystery how the banks did it, but this was their business, so one trusted that they knew what they were doing. Your bank resold the mortgage to an aggregator who bunched it up with thousands of other sub-prime mortgages, chopped the package into small pieces, and sold them as corporate bonds to parties looking for extra yield. Your mortgage payments paid for the interest on the bonds.

How many of us knew about this scheme 18 months ago? Aside from its ponzi-like capacity to concoct high yields, it was designed to ensure unaccountability. If nobody knew what was in the packages, nobody could be blamed for what happened to them. When the housing bubble finally burst, the bonds lost value after people couldn't pay their mortgage or sell their house, and the entire system cratered because the banks didn't know what their assets were worth. The mortgage meltdown is colossal, totaling $3 trillion of lost value thus far, and now the US government is on the hook for up to $1 trillion of bad mortgage debt.

We are witnessing the end of an era in American politics, when the winning strategy was to denigrate government and to assure that wealth from the top would eventually trickle down. The religion of the market is giving way to something else, on the doorstep of an election; witness John McCain screaming against the Security and Exchange Commission as though he had not spent the past 30 years advocating deregulation. Whoever wins the presidency this fall will have a massive cleanup problem on his hands, but also larger questions to address about where the country is heading and what kind of country we want to be.

The trade deficit is staggering, fueled by importing 70 percent of our oil consumption; the budget deficit is equally staggering, fueled by tax cuts for the rich and five years of consequences for invading Iraq. At the same time we confront daunting environmental problems. The economy is physical. There are limits to economic growth. The earth's ecosystem cannot sustain an American lifestyle for more than one-sixth of the world's population. Global warming is melting the Arctic ice cap at a shocking pace, as well as large areas of permafrost in Alaska, Canada, and Siberia, and destroying wetlands and forests around the world.

Actually dealing with these problems throws us way beyond Pepsi-or-Coke options. We need to restore accountability to the financial system and stop rewarding companies that ship jobs overseas. We need to invest in green technology to break our addiction to foreign oil and save the environment. We need to create something like the New Deal's Home Owner's Loan Corporation that is empowered to directly help people hold onto their homes. And we need a movement for economic democracy that invests in communities and reverses the surge for inequality. Those who control the terms, amounts, and direction of credit have the largest say in determining the kind of society everybody else lives in. Now that market fundamentalism is finally dethroned, we may be open to discussing whether we would rather have a different kind of society, one that prizes democracy, community, equality, and a healthy environment.

--Gary Dorrien is the Reinhold Niebuhr Professor of Social Ethics at Union Theological Seminary and professor of religion at Columbia University.

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Everybody loves to spin a top, and during political seasons everybody loves to spin whatever seems spin-able. First, someone spins it to the left, and then somebody else spins it to the right. Those who are experts in the art of spinning never want the spinning to stop. For when the spinning stops, things might be seen for what they are.

The words and records of the candidates are always subject to the spin experts. Lately, the spin doctors have had a run at an answer Sarah Palin provided on a questionnaire for the conservative Eagle Forum Alaska during her run for the governor's office in 2006. The question posed by the forum was, "Are you offended by the phrase 'under God' in the Pledge of Allegiance?" "Not on your life," Palin responded. "If it was good enough for the Founding Fathers, it's good enough for me, and I'll fight in defense of our Pledge of Allegiance."

Without going into much detail, the Anchorage Daily News quickly pointed out to its readers (October 16, 2006) that Palin evidently had false assumptions about history. The founders, of course, did not have anything to do with the Pledge of Allegiance. Francis Bellamy, a Baptist minister, authored the pledge in 1892 as part of an effort by President Benjamin Harrison to celebrate the 400th anniversary of the discovery of America. Bellamy and the magazine he was associated with hoped to use the pledge to promote the sale of American flags to public schools in order to raise money for their work. A joint resolution of Congress codified the pledge into public law in 1942. Later, following many years of lobbying efforts by the Knights of Columbus and the American Legion, Congress amended the pledge in 1954 by adding the words "under God." The amended version became official on Flag Day that year, but prior to then the pledge, even though written by a minister, did not mention God at all.

In late August, shortly after Senator McCain's selection of Palin, the blogging started. The Daily Kos, a liberal blog, responded to Palin's pledge to the pledge by describing her as a "female George Bush," a phrase meant to describe someone who is not particularly bright and who has no literate sense of history. In mid-September, Ann Coulter, the conservative political analyst and lawyer, responded with her spin that Palin did not, by her comments, mean to imply that the "founding fathers' wrote the pledge of allegiance, but rather that "the founding fathers believed this was a country 'under God'." "Which," wrote Coulter, "um, it is."

For the sake of argument, let's assume that the right is right (perhaps a stretch, but...). If Palin did not intend to imply that she thought the founders authored the pledge, she meant to emphasize that they believed wholeheartedly in the proposition that America is a country "under God,"  just like, one must also assume, Palin believes is the case today. It is certainly defensible to argue that most of the founders believed America needed to take God seriously. Even the deists, like Benjamin Franklin and Thomas Jefferson, hardly conventional Christians in the loosest consideration of that description, believed America was subject to the judgment of God. Evidence of the founders' sense of God's judgment on all nations and peoples is evident throughout their writings. Though they could connect God's will to particular national enterprises, as in the case of the American Revolutionary War, they usually used language about the divine to emphasize accountability of the country (and all countries) to God.


The Pledge of Allegiance written in the hand of its author, Francis Bellamy.

The founders were certainly comfortable with language about God, but they did not use the phrase "under God" (there is no written record of the founders ever using it). Instead, "under God" became commonplace in American public life only after World War II, particularly during the Cold War, when America sought to convince itself and the world that God was on America's side in opposing "atheistic communism." This twentieth-century notion, shared by Sarah Palin and other socially conservative Christians, emphasizes that "under God" means that God stands with America, that America is God's chosen country. It developed naturally out of twentieth-century events, like the victories in two major world wars and the rapid accumulation of wealth after America successfully dealt with the difficulties of the Great Depression. The rise of the religious right since the 1970s has only solidified these assumptions.

This developing American belief in God's automatic blessing also possesses significant roots in the previous century. The events surrounding American expansionism during the nineteenth century, including Manifest Destiny, imperialism, and rapid urbanization and industrialization, caused Americans to turn more comfortably to using God-language to describe America's goodness and to communicate how America was better than any other country in the world because it was "under God."

The point here is that the founders' notion of what it meant to be a country that takes God seriously is, historically, quite distinct from the notion that operates in many Christian and political communities today, which is much more like saying God takes America seriously.

Palin's pledge to the pledge and to "under God" has other interesting implications. In a 2004 Supreme Court decision about the constitutionality of reciting the Pledge of Allegiance in public schools, the Court temporarily avoided the issues in the case by stating that Michael Newdow, the atheist suing on behalf of his daughter, did not have standing to sue because he was not the custodial parent. The arguments of the case, however, contained an ironic twist that Sarah Palin has likely never considered. The two attorneys arguing to keep "under God" in the pledge did so by stating that the phrase "one nation under God" is simply a "political philosophy," merely "ceremonial" in nature and not at all a "religious exercise." Ironically, it was Newdow who argued that the words are truly religious and should be taken seriously. In fact, a brief submitted by religious leaders supported Newdow's efforts to remove the phrase precisely because, as currently understood, the Pledge of Allegiance forces Christian children to take God's name in vain every day. Using God's name ritualistically, or in simply ceremonial fashion, is to take God's name in vain.

Perhaps those like Sarah Palin who consider themselves committed Christians who believe in the holiness of God should reconsider their resolve to support national and cultural tendencies to use God's name merely ceremoniously or as a way to provide divine sanction for all things American. Genuine concern for the holiness of God just might demand it.

-- Mark G. Toulouse is professor of American religious history at Brite Divinity School at Texas Christian University in Fort Worth, Texas, and the author of GOD IN PUBLIC: FOUR WAYS AMERICAN CHRISTIANITY AND PUBLIC LIFE RELATE (Westminster John Knox Press, 2006).



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