Browsing the blog archivesfor the day Sunday, July 22nd, 2007.


More Good Stuff to Read

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Bush Administration, News Media

Nader’s Dead End” by Todd Gitlin in the Los Angeles Times

Three good editorials at the New York Times: “Vetoing Children’s Health,” “Power Without Limits,” and “FEMA Runs for Cover.”

At Think Progress — Bill Kristol quakes in fear of the Great Orange Satan.

If you don’t feel like reading — Crooks & Liars has an exclusive Michael Moore video.

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Still the Champ

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Bush Administration

Jimmy Breslin retired from column writing in 2004, but he can still whip out one hell of a column when he gets in the mood. Read this one, via Avedon.

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What Jesus Said

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Middle East, Religion

Consider this an update to the previous post, The Wisdom of Doubt IX. Karen Armstrong wrote an op ed for yesterday’s Guardian in which she argued that “An inability to tolerate Islam contradicts western values.” Here’s just a snip:

On both sides, however, there are double standards and the kind of contradiction evident in Khomeini’s violation of the essential principles of his mentor, Mulla Sadra. For Muslims to protest against the Danish cartoonists’ depiction of the prophet as a terrorist, while carrying placards that threatened another 7/7 atrocity on London, represented a nihilistic failure of integrity.

But equally the cartoonists and their publishers, who seemed impervious to Muslim sensibilities, failed to live up to their own liberal values, since the principle of free speech implies respect for the opinions of others. Islamophobia should be as unacceptable as any other form of prejudice. When 255,000 members of the so-called “Christian community” signed a petition to prevent the building of a large mosque in Abbey Mills, east London, they sent a grim message to the Muslim world: western freedom of worship did not, apparently, apply to Islam. There were similar protests by some in the Jewish community, who, as Seth Freedman pointed out in his Commentisfree piece, should be the first to protest against discrimination.

Naturally, the usual knee-jerk reactions commenced. Short version: Because there is Muslim terrorism, and because there are Muslims who commit unspeakable atrocities, we are justified in hating all Muslims and denying them the same degree of tolerance and respect we want them to give us.

From Marc at U.S.S. Neverdock:

Tell that to the Christians persecuted and murdered in Muslim countries. Tell that to the gays who are hung in Muslim lands. Tell that to Muslim women who are raped and killed in so called “honour” attacks. In their attempts to portray Muslims as victims, the left completely ignore Islam’s intolerance to Western values.

It’s always heartening when right-wingers embrace liberal values and express outrage at injustices perpetrated against religious minorities, gays, and women. However, I would like to point out that Jesus set a higher standard:

You have heard that it was said, “Love your neighbor and hate your enemy.” But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect. [Matthew 5:43-48, New International Version]

I looked around in Matthew for a qualifier — that it’s OK to hate and discriminate against all members of a group if some among them are really bad — but couldn’t find it. Maybe it’s in some other Gospel. Or else they’re confusing the Bible with the script of The Godfather, and they think the Golden Rule is what Sonny Corleone said: “They hit us so — we hit ’em back.”

I don’t think Jesus’ “turn the other cheek” (Matthew 5:39) necessarily means that a righteous person may not defend himself or others from physical assault. I think the “cheek” business is about not allowing hate to escalate. Just because someone hates you doesn’t mean you have to hate them back. You don’t even have to hate them if you must use force to defend yourself from them. Just defend yourself. Hate is superfluous and may even be a hindrance to self-defense. Any martial arts master will tell you the same thing.

What Jesus — and Karen Armstrong — are saying is that tit-for-tat hatred takes the haters down a very dark road. The righteous person, Jesus said, is the one who refuses to feed the hate cycle.

The Buddha said:

“He abused me, he beat me, he defeated me, he robbed me,” in those who harbour such thoughts hatred is not appeased.

“He abused me, he beat me, he defeated me, he robbed me,” in those who do not harbour such thoughts hatred is appeased.

Hate is not overcome by hate; by Love (Metta) alone is hate appeased. This is an eternal law. [Dhammapada 1:3-5)

I’m just sayin’ that when a couple of heavy hitters like Jesus and the Buddha agree on something, we would do well to pay attention.

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The Wisdom of Doubt, Part IX

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Religion, Wisdom of Doubt

In the last episode I provided a skip through history from the Reformation to the birth of fundamentalism in the early 20th century. Let’s pick up the story in the 1920s.

I dug the passage below out of one of my antique college textbooks. It’s long, but (I think) relevant to our current political situation. The author (eminent historian John Garraty) is discussing post-World War I America.

The war-born tensions and hostilities of the twenties also found expression in other ways, most of them related to an older rift in American society — the conflict between the city and the farm. By 1920 the United States had become predominantly urban. To the scattered millions who still tilled the soil, the new city-oriented culture seemed sinful, overly materialistic, and unhealthy, but there was no denying its power and compelling fascination. Made even more aware of the appeal of the city by such modern improvements as radio and the automobile, farmers coveted the comfort and excitement of city life at the same time that they condemned them. They fulminated against the metropolis, yet watched enviously as their sons and neighbors drifted off to taste its pleasures.

Out of this ambivalence developed some strange social phenomena, all exacerbated by the backlash of wartime emotions. The unifying element in all was intolerance; rural society, at once attracted and repelled by the city, responded by rigidly proclaiming the superiority of its own ways, as much to protect itself against temptation as to denounce urban life. Change, omnipresent in the postwar world, must be desperately resisted, even at the cost of the individualism and freedom that farmers had cherished since the time of Jefferson.

One expression of this intolerance of modern urban values was the resurgence of religious fundamentalism in certain Protestant sects, especially the Baptists and Presbyterians. Fundamentalists insisted on taking every word of the Bible literally. They rejected the theory of evolution, indeed the whole mass of scientific knowledge about the origins of man and the universe that had been discovered during the 19th century. As we have seen, educated persons had been able to resolve the apparent contradictions between Darwin’s theory and religious teachings easily enough, but in rural backwaters, especially in the southern and border states, this was never the case. Partly, fundamentalism resulted from simple ignorance; where educational standards were low and culture relatively static, old ideas remained unchallenged. Urban sophisticates tended to dismiss the fundamentalists as crude boors and hayseed fanatics, but, in such surroundings, the persistence of old-fashioned ideas was understandable enough. The power of reason, so obvious to men living in a technologically advanced society, seemed much less obvious to a backward agricultural population. Even prosperous farmers, in close contact with the capricious, elemental power of nature, tended to have more respect for the force of divine providence than cityfolk.

What made crusaders of the fundamentalists, however, was their resentment of modern urban culture which had passed them by, and the emotional currents of the age. Although in some cases they did harass liberal ministers, their religious attitudes had little public significance; their efforts to impose their views on public education were another matter. The teaching of evolution must be prohibited, they insisted. Throughout the early twenties they campaigned vigorously for laws banning all mention of Darwin’s theory in textbooks and classrooms.

Their greatest asset in this unfortunate crusade was William Jennings Bryan. Age had not improved the “Peerless Leader.” Never a profound thinker, after leaving Wilson’s cabinet in 1915 he devoted much time to religious and moral issues without applying himself conscientiously to the study of these difficult questions. He went about charging that “they” — meaning the mass of educated Americans — had “taken the Lord away from the schools” and denouncing the expenditure of public money to undermine Christian principles. Bryan toured the country offering $100 to anyone who would admit that he was descended from an ape; his immense popularity in rural areas assured him a wide audience, and no one came forward to take his money. [John A. Garraty, The American Nation: A History of the United States (Harper & Row, 1966), pp. 702-703]

You’ve probably guessed that What Happened Next was the Scopes trial of 1925. There are detailed accounts of the trial all over the web, so I’m not going to provide one here. The significance of the Scopes trial is that fundies were nationally humiliated, and modernists thought they had won. The modernists, it turns out, were wrong. Historian Gary Wills documents that the teaching of evolution “quietly crept out” of biology textbooks throughout the remainder of the 1920s, and the creeping continued through the 1930s and after, and there was no real attempt to put it back until the 1960s.

It was not Scopes that put evolution in the schools, but Sputnik. The Soviet space satellite caused a widespread fear that Russians taught science more efficiently than Americans. American experts, who thought they had “settled” Bryan, finally took a look at what Americans were actually being taught; and what they were being taught about the origin of mankind more often assumed the Genesis account than Darwin’s. [Gary Wills, Under God: Religion and American Politics (Simon and Schuster, 1990), p. 113]

However, when I took high school biology ca. 1966, my teacher was too intimidated to say the word evolution in class. Instead, she quietly slipped some of us (if she knew our parents and knew they wouldn’t flip out about it) copies of a book about evolution by Isaac Asimov. So much for Sputnik.

There was something else about the passage from the old textbook that struck me. John Garraty wrote about “an older rift in American society — the conflict between the city and the farm.” This rang alarm bells. I was reminded of “Soldiers of Christ: Inside America’s Most Powerful Megachurch” by Jeff Sharlit in the May 2005 issue of Harper’s.

It is not so much the large populations, with their uneasy mix of sinner and saved, that make Christian conservatives leery of urban areas. Even downtown Colorado Springs, presumably as godly as any big town in America, struck the New Lifers I met as unclean. Whenever I asked where to eat, they would warn me away from downtown’s neat little grid of cafes and ethnic joints. Stick to Academy, they’d tell me, referring to the vein of superstores and prepackaged eateries—P.F. Chang’s, California PizzaKitchen, et al.–that bypasses the city. Downtown, they said, is “confusing.” Part of their antipathy is literally biblical: the Hebrew Bible is the scripture of a provincial desert people, suspicious of the cosmopolitan powers that threatened to destroy them, and fundamentalists read the New Testament as a catalogue of urban ills—sophistication, cynicism, lust—so deadly that one would be better off putting out one’s own eye than partaking in their alleged pleasures. …

…As contemporary fundamentalism has become an exurban movement, it has reframed the question of theodicy–if God is good, then why does He allow suffering?–as a matter of geography. Some places are simply more blessed than others. Cities equal more fallen souls equal more demons equal more temptation, which, of course, leads to more fallen souls. The threats that suffuse urban centers have forced Christian conservatives to flee–to Cobb County, Georgia, to Colorado Springs. Hounded by the sins they see as rampant in the cities (homosexuality, atheistic schoolteaching, ungodly imagery), they imagine themselves to be outcasts in their own land. They are the “persecuted church”–just as Jesus promised, and just as their cell-group leaders teach them. This exurban exile is not an escape to easy living, to barbecue and lawn care. “We [Christians] have lost every major city in North America,” Pastor Ted writes in his 1995 book Primary Purpose, but he believes they can be reclaimed through prayer–“violent, confrontive prayer.” He encourages believers to obtain maps of cities and to identify “power points” that “strengthen the demonic activities.” He suggests especially popular bars, as well as “cult-type” churches. “Sometimes,” he writes, “particular government buildings … are power points.” The exurban position is one of strategic retreat, where believers are to “plant” their churches as strategic outposts encircling the enemy.

The more things change, the more they stay the same.

Remember the Karen Armstrong quote from the last Wisdom of Doubt post —

Typically, fundamentalists have proceeded on a fairly common program. Very often they begin by retreating from mainstream society and creating, as it were, enclaves of pure faith where they try to keep the godless world at bay and where they try to live a pure religious life. Examples would include the ultra-orthodox Jewish communities in New York City or [Christians at] Bob Jones University or Osama bin Laden’s camps.

In these enclaves, fundamentalist communities often plan, as it were, a counteroffensive, where they seek to convert the mainstream society back to a more godly way of life. Some of them may resort to violence. Why? Because every fundamentalist movement that I’ve studied—in Judaism, Christianity, and Islam—is rooted in a profound fear. They are convinced, even here in the United States, that modern liberal secular society wants to wipe out religion in some way or is destructive to faith.

Fundamentalism isn’t religion. It’s social pathology expressing itself as religion. In Part V I touched on the fact that right-wing Christianity has become remarkably disconnected from anything resembling standard Christian doctrine. The movement is being manipulated by money and by political power, and its followers seem to be getting most of their “theology” from popular culture — the Left Behind books come to mind. Certainly the Presbyterians who published The Fundamentals back in 1910 had serious theological intentions, but the fundamentalist movement has morphed into something much sicker and much uglier since. As John Garraty wrote, the unifying element is intolerance. As Karen Armstrong says, it is rooted in a profound fear.

After Scopes, fundamentalists seethed with humiliation and resentment. Back in Part VII I quoted Richard Hofstadter’s Anti-Intellectualism in American Life (Vintage Books, 1962)

Their heightened sense of isolation and impotence helped to bring many of the dwindling but still numerically significant fundamentalists into the ranks of a fanatical right-wing opposition to the New Deal. The fundamentalism of the cross was now supplemented by a fundamentalism of the flag. Since the 1930’s, fundamentalism has been a significant component in the extreme right in American politics, whose cast of thought often shows strong fundamentalist filiations. …

… The fundamentalist mind … is essentially Manichean; it looks upon the world as an arena for conflict between absolute good and absolute evil, and accordingly it scorns compromises (who would compromise with Satan?) and can tolerate no ambiguities. It cannot find serious importance in what it believes trifling degrees of difference: liberals support measures that are for all practical purposes socialistic, and socialism is nothing more than a variant of Communism, which, as everyone knows, is atheism. … [T]he secularized fundamentalist mind begins with a definition of that which is absolutely right, and looks upon politics as an arena in which that right must be realized. … It is not concerned with the realities of power — with the fact, say, that the Soviets have the bomb — but with the spiritual battle with the Communist, preferably the domestic Communist, whose reality does not consist in what he does, or even in the fact that he exists, but who represents, rather, an archetypal opponent in a spiritual wrestling match.

We who are Not Them — religious and non-religious alike — are the enemy. We are the “archetypal opponent in a spiritual wrestling match.” They will never tolerate us. This conflict is not about discrete issues like abortion, but so much more.

The point I hope to get across is that the fundies — not religion — are a threat to liberalism, to democracy, to science, to education, to modernity, and even to religion. It’s not clear to me what’s to be done about them, other than keep an eye on them and counter their nonsense with education. And we need to educate the talking heads on mass media that these whackjobs shouldn’t be allowed to speak for Christianity.

Also: Tammy Faye Bakker Messner, 1942-2007.

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