By Sara
In our times of disorder as to direction and all here at TNH, I propose a series of essays on the matter of Religion and Politics, but limited in the sense that I want to review several highly controversial books of recent pub dates, and I hope that folk will try to keep within the lines, and discuss the books which you have actually read, or the reviews of the books, or at least something that is not just off topic or off the top of the head.
I have about a dozen books stacked up, read and underlined, and outlined, that I plan to review, in series. I have Chris Hedges, "American Fascists: The Christian Right and the War on America" (2006, Free Press), and not really about religion, but about organization, "The Israel Lobby and US Foreign Policy", by John Mearsheimer and Stephen Walt, Farrar, Straus & Giroux, 2007. Equally about organization, we have Kevin Phillips 2006 work, "American Theocracy: The Peril and Politics of Radical Religion, Oil, and Borrowed Money in the 21st Century" Viking, 2006. I plan to review "The Theocons: Secular America Under Siege" by Damon Linker. Doubleday, 2006. I have Michelle Goldberg's "Kingdom Coming: The Rise of Christian Nationalism" Norton, 2007 in the stack, and Ray Suarez's fascinating work, "Holy Vote, The Politics of Faith in America" 2006, Harper Collins. I may deal with Jim Wallis's 2005 offering, "God's Politics: Why the Right gets it Wrong, and the Left doesn't get it", Harper, 2005, and finally in the current stack -- underlined and with notes is Peter Singer's "President of Good and Evil: The Ethics of George Bush," Dutton, 2004.
Now I have another stack that I will refer to -- books about the Salem Witch Trials of 1692 and thereabouts. This is a history I have followed off and on since Arthur Miller's play of the early 50's, the "Crucible" got my father and grandmother to tell me what was, in fact an eleven generation passed down semi-secret story about an ancestor, Dutch Elwell, who was the last woman to be arrested in the Witch Trials. I have I suppose a few of her genes. The new histories of the trials have finally allowed me to recover something of who she was, and recovering her history has always been an objective. She didn't get stoned or hung, in fact she was released from jail after a few days, as the Governor of Mass had decreed that no more spectral evidence could be introduced in trials. But she lost in a sense -- she and her husband had to sell the farm, the house and the orchard at Gloucester, along with an interest in the fishing boat, and move first to Rhode Island, and eventually to South Jersey. Dutch Elwell was no great religious leader or theologian, but she was a target of intolerance, and while my grandmother never attended a play, she did read Miller's script, and approved. It fit with what she understood from the handi-me-downs of family history. But in fact Miller wrote the work in the shadow of McCarthyism -- and that is how it was interpreted. Since then the Salem Phenonema has been through two additional interpretations, the nutty witch stuff was a product of eating rye bread that was infected with a fungus that made people slightly mad, and what is the more recent, the application of demographic methods to both the accusers and the accused really reflects something like PTSD as a result of witnessing the scalping of parents and others during the King Phillips War on the Maine Coast, where many from the Mass. Bay Colony had moved in the decade before the War, and perhaps ten years before the Witch Trials. In otherwords we have a ton of causes -- 1690's McCarthyism, Rye Bread and PTSD as a result of witnessing bloody massacres. I still think they have to figure why it was all done 'in the name of God' and under the auspices of the Theocrats of the place. In the meantime, doggie Elwell, named after Dutch, has come to life and requested a cookie run. Elwell is a very proud Siberian Husky. But that earlier Elwell Ancestor, who got jailed in the Salem events yea 13 generation's back, remains an inquisitive spirit.
But why blog a series on Religion and Politics? Why read all these books, or at least some of them? Chris Hedges opens his work with a quote from Pascal; "Men never do evil so completely and cheerfully as when they do it from Religious Conviction." How does that help us comprehend that grand Morman statement of last week -- or the referenced earlier Kennedy Contribution? How do we essentially set up Pascal against the demands for religious confession in politics, and then the reviews as to whether it is complete and authentic, and put that against the "no religious test" language of Jefferson, Madison and the other founders? But that is just the ideal -- reality is quite different.
Chris Hedges gives us many ways to think about Fascism -- his introduction is a very lengthy quote from Umberto Eco, all of the criteria worth a good meditation, but what caught my attention was material in his last chapter -- Hedges Harvard Ethics Professor, one James Luther Adams (Interesting name for a Harvard Theological Don), had spent much time in Germany in the 30's watching the struggles of Protestants to not renounce the Old Testiment as had been demanded, and to attempt to stay independent from the Nazi Christian Church. But then during the war he was recruited (by my great interest, George Marshall) to instruct officers designated for the occupation Army. Testing them, he found these Officers more given to Nazi Attitudes than to American Ideals. He found little difference between attitudes toward American Blacks and the perception of Nazi attitudes toward Jews -- and among the American Officers, no sensibility that either were really wrong. He found no sense that a Christian Church should oppose white, gentile supremacy attitudes, and in fact, no attachment to any theology that stood in opposition. Questioned on Roosevelt's Four Freedoms, they associated more with Nazi dogma than with FDR's various proclamations on war objectives. Adams concluded that 100% Americanism covered over these blatent attitudes, that it was used as cover, and that it was a reliable measure of something of a fascist tendency buried well into the American psychic, at least at the US Army Officer level in the 1940's. He sees it as deeply attached to Religion, but Religion mixed with American Culture. (What difference from some of the current concerns with Boyden and others at the General rank?) In effect, Hedges is convinced that little has really changed vis a vis the religious-political connection since the formal fascist era (and with the exception of Spain and Portugal) since the 1940's.
I have questions about this historical construct -- but next post.