Saturday, February 11, 2017

The Mega-Merger of Wall Street, Politics and Religion

   Rudy Barnes, Jr.

            President Trump, backed by his cabinet of billionaires, Republican minions in Congress and evangelical Christian supporters, has pledged to roll back regulations on the mega-banks and businesses of Wall Street.  That paves the way for the Executive and Legislative Branches of the U.S. government to cede power to Wall Street.  It is a merger that will lack public accountability and increase the wealth and power of the super-rich at the expense of the middle class. 

Bigger is better on Wall Street, but not on Main Street.  Over the years mega-mergers of big banks and businesses on Wall Street have reduced competition and eliminated jobs on Main Street, shifting wealth from the middle class to the super-rich.  This has created disparities in wealth and power that have severely eroded the middle class and undermined economic freedom and social justice.  That has set the stage for the mother of all mega-mergers.

            Today the mega-banks and businesses of Wall Street are a greater threat to our freedom than big government.  While government regulation of small businesses should be minimized to promote the economy, regulation is needed to protect consumers from big banks and financial institutions that have little competition, and to ensure that they do not become too big to fail and require taxpayer bailouts as they did in the financial crisis of 2008.
           
            It is a great irony that evangelical Christians have given moral sanction to this immoral merger of political and economic power.  They elected Donald Trump, a vain and vulgar billionaire and caricature of Wall Street, as their President, despite the moral teachings of Jesus that warned against the danger of riches.  Money is power and power corrupts.  Voters can hold elected officials accountable, but there is no accountability for the super-rich of Wall Street.

Most Americans claim to be Christians, and most seem to have put worldly success above social justice as the ultimate objective of their faith.  Popular evangelists like Joel Osteen, Franklin Graham, Jerry Falwell, Jr., Paula White and Robert Jeffress promote the prosperity gospel, which represents the merger of Ayn Rand’s objectivism, the religion of Wall Street, with Christianity.  Objectivism sanctifies selfishness and making a profit above all else. 

Dr. Norman Vincent Peale was a progenitor of the prosperity gospel.  He was once Trump’s pastor and was much admired by him.  Dr. Peale’s mantra was the power of positive thinking, and its doctrine was, Believe in yourself! Have faith in your abilities! Without a humble but reasonable confidence in your own powers you cannot be successful or happy.  

The self-centered creed of the prosperity gospel conflicts with the altruistic teachings of Jesus that emphasize social justice, especially for the least of those among us.  Robin Meyers has stated the challenge for Christians in the title of his book: Saving Jesus from the Church; but the first priority of all Americans should be saving American politics from the corrupting power of Wall Street.  That is essential to protect individual freedom and provide for the common good.

Banks and financial institutions have a fiduciary responsibility to those whose money they hold and manage.  Banks were once held to that fiduciary duty by the Glass-Steagall Act; but it was eliminated in the 1990s to promote the economy.  That lack of regulation contributed to the 2008 economic crisis, and Congress passed the Dodd-Frank Act to prevent a recurrence of that crisis.  Now the Trump administration has pledged to gut the Dodd-Frank Act.

            Donald Trump has reneged on his campaign promises to reign in the powers of Wall Street, not only by deregulating mega-banks, but also by failing to control exorbitant price increases by the pharmaceutical industry.  Controlling health care costs is essential to affordable health care.  President Obama also broke his campaign promise in 2008 to control such costs before making healthcare a right rather than a privilege with the Affordable Care Act.

            An alliance between politics, religion and Wall Street has maintained the illusion that the regulation of big business is bad for freedom and the economy, but the opposite is true.  Economic freedom depends upon curbing the avarice of big banks and businesses.  Trump’s intended conversion of American democracy into a Wall Street oligarchy would cede political and economic power to the super-rich of Wall Street at the expense of the middle class.

            The mother of all mega-mergers is not a done deal.  Most of the voters who made Donald Trump their president claim to be Christians, but they threw Jesus under the bus.  They can restore legitimacy to their religion and politics in the 2018 elections by following the teachings of Jesus summarized in the greatest commandment to love God and all their neighbors as they love themselves.  That merger of faith and politics could restore American the Beautiful.  

  
Notes:




On changes in the top leadership of the Federal Reserve as bank deregulation looms, see
 
On U.S. stocks hitting record highs based on Trump’s promise of a “phenomenal” tax plan, Quincy Krosby, a market strategist for Prudential Financial, said “ The market is saying, ‘Thank you for coming back to the very core of the reasons we have accepted your agenda.’”  See  http://www.reuters.com/article/us-usa-stocks-idUSKBN15P1GJ?il.
 
On Trump’s reneging on his campaign promise to control pharmaceutical price increases, see https://www.washingtonpost.com/blogs/post-partisan/wp/2017/02/02/trump-is-handing-democrats-a-gift-on-drug-prices/?wpisrc=nl_popns&wpmm=1.


Commentary on related topics:

On The Greatest Commandment: A Common Word of Faith, see  http://www.jesusmeetsmuhammad.com/2015/01/the-greatest-commandment-common-word-of.html.

On Wealth, Politics, Religion and Economic Justice, see http://www.jesusmeetsmuhammad.com/2015/03/wealth-politics-religion-and-economic.html.



On Christianity and Capitalism: Strange Bedfellows in Politics, see http://www.religionlegitimacyandpolitics.com/2016/06/christianity-and-capitalism-strange.html.


On the need for A Moral Revival to Restore Legitimacy to Our Politics and make America the Beautiful again, see   http://www.religionlegitimacyandpolitics.com/2016/09/a-moral-revival-to-restore-legitimacy.html.

On The Federal Reserve, Wall Street and Congress on Monetary Policy, see     http://www.religionlegitimacyandpolitics.com/2016/10/the-federal-reserve-wall-street-and.html.

On Discipleship in a Democracy, A Test of Faith, Legitimacy and Politics, see http://www.religionlegitimacyandpolitics.com/2016/12/discipleship-in-democracy-test-of-faith.html.



  

Saturday, February 4, 2017

When Confrontation Trumps Reconciliation in Politics and Religion

  Rudy Barnes, Jr.

            A politics of reconciliation is needed to remedy the polarization of America’s partisan politics.  But political reconciliation must be based on shared moral values, and the election of Donald Trump indicates they are lacking.  Unless and until Americans can find shared moral values, confrontation trumps reconciliation.

            America is a religious nation, and Jews, Christians and Muslims share a unifying moral principle of faith.  It is the greatest commandment to love God and our neighbors as we love ourselves.  It is derived from Mosaic Law, it was taught by Jesus as the greatest of all commandments, and Muslim scholars consider it a common word of faith. 

            Who are our neighbors?  Jesus answered that question in the story of the good Samaritan.  In it a Samaritan was depicted as a good neighbor to a wounded Jew.  What made the story remarkable is that Samaritans were detested by Jews of that day.  Today the good neighbor would be a Muslim helping a Christian or a Jew.  That is not the norm in our xenophobic times. 

            Globalization has caused increased religious pluralism which has been exacerbated by Islamist terrorism and the resulting refugee crisis.  Public fears and anger have been exploited by unprincipled populist demagogues and religious charlatans who have threatened the moral underpinnings of libertarian democracy, human rights and the secular rule of law.

            Donald Trump used an unholy alliance with evangelical Christians to exploit public fears and win the presidency.  He achieved a measure of success in big business as a rude, crude and narcissistic bully, and as president he has extended those personal characteristics to his administration, undermining past policies that allowed the U.S. to be a respected world leader.

            Trump’s nativist and oppressive policies represent an end to the libertarian values of the Enlightenment that shaped our nation’s democracy, human rights and secular rule of law.  The domestic and foreign policies of the Trump administration lack a moral basis for reconciliation.  They demand confrontation in the realms of both politics and religion. 

            Religion is inextricably woven into our politics.  And while religion has been a cause of our political problems, it must also be part of the solution.  It was a decadent form of Christianity that gave Trump his political power.  The restoration of political legitimacy in America requires a revived Christianity based on the altruistic moral teachings of Jesus as shared national values.

            Political legitimacy begins with the freedoms of religion and speech.  They were given political primacy in the U.S. Bill of Rights, but were not mentioned in Jewish, Christian or Islamic religious texts.  Human rights were a product of the natural law of the Enlightenment, not religion, but in libertarian democracies religions have conformed their doctrines to human rights.

            That did not happen in Islamic cultures, where apostasy and blasphemy laws continue to preclude the freedoms of religion and speech.  They are a part of ancient Islamic laws known as shari’a, which have created an unjustified fear that Muslims will use shari’a to undermine secular law.  President Trump has exploited that fear in his discriminatory policies toward Muslims.

            While Islamists have used shari’a to deny the freedoms of religion and speech in Islamic nations, fundamentalist Christians in the U.S. have gone to the other extreme.  In addition to discriminating against Muslims, they have asserted the right to exercise their religious freedom to discriminate against homosexuals as sinners, denying them the equal protection of the law.

            Such contentious religious and political issues defy easy reconciliation and produce confrontation and division.  God’s will is for humankind to be reconciled and redeemed, while Satan’s will is to divide and conquer.  That means we should be building bridges rather than walls between people; but division often comes when walls are confronted.

Jesus told his disciples: “Do not suppose that I have come to bring peace on earth, but a sword.”  He knew that his teachings would be considered radically subversive by Jewish leaders of his day and would divide families (Matthew 10:34-36).  And Jesus confronted and condemned sanctimonious and hypocritical Jewish leaders as a brood of vipers (Matthew 23).

Confrontation and division are unavoidable with today’s contentious religious and political issues.  Unless and until Americans can love their neighbors of other races and religions as they love themselves, libertarian democracy, human rights and the secular rule of law will be at risk, and confrontation will continue to trump reconciliation.   


Notes and related commentary:



On how the “unalienable” natural human rights in the Declaration of Independence relate to the Constitution in considering Trump’s nomination of Neil Gorsuch as a Supreme Court justice, see  https://www.washingtonpost.com/opinions/gorsuchs-chance-to-correct-scalia-on-the-constitution/2017/02/01/765d2980-e8b6-11e6-bf6f-301b6b443624_story.html?wpisrc=nl_opinions&wpmm=1.


On how Trump would corrupt the pulpit and religious freedom by allowing churches to endorse candidates and political parties, see https://www.nytimes.com/2017/02/02/opinion/how-trump-would-corrupt-the-pulpit.html?smprod=nytcore-iphone&smid=nytcore-iphone-share.




On the greatest commandment as a common word of faith for Jews, Christians and Muslims, see http://www.jesusmeetsmuhammad.com/2015/01/jesus-meets-muhammad-is-there-common.html.

On whether the greatest commandment is truly a common word of faith for Muslims, see http://www.jesusmeetsmuhammad.com/2015/01/jesus-meets-muhammad-is-there-common.html.



On the freedoms of religion and speech: essentials of liberty in law, see http://www.religionlegitimacyandpolitics.com/2016/08/the-freedoms-of-religion-and-speech.html.

On the evolution of religion and politics from oppression to freedom, see      http://www.religionlegitimacyandpolitics.com/2016/09/the-evolution-of-religion-and-politics.html.

On religion, liberty and justice at home and abroad, see 


On religion and a politics of reconciliation based on shared values, see http://www.religionlegitimacyandpolitics.com/2016/11/religion-and-politics-of-reconciliation_19.html.

Saturday, January 28, 2017

Saving America from the Church

   Rudy Barnes, Jr.

            My apologies to Robin R. Meyers, author of Saving Jesus from the Church (HarperOne 2009).  I have adapted the title of his excellent book for this commentary.  But just what is this church that threatens both Jesus and America?  It is so diverse as to defy description, but since 81% of white Christians voted for Donald Trump last November, they represent a church that has abandoned the moral teachings of Jesus and America’s need to provide for the common good.

            Thomas Jefferson once referred to the teachings of Jesus as the most sublime moral code ever designed by man.  But today most white Christians have subordinated the teachings of Jesus to exclusivist doctrines of salvation, and many, if not most, follow evangelists like Franklin Graham, Jerry Falwell, Jr., and Paula White, who preach a prosperity gospel of worldly success.  Having abandoned Jesus as the icon of their faith, they elected Donald Trump as our President.

            The moral teachings of Jesus are summed up in the greatest commandment to love God and our neighbors as we love ourselves, and in the story of the good Samaritan Jesus taught that our neighbors include those of other races and religions.  How could so many people who call themselves Christians reject the moral teachings of Jesus and vote for a rude, crude, nativist and narcissist who has no humility and condemns all who question his alternative facts?

            Over 70% of Americans claim to be Christians.  They are the church, and unless and until they restore the primacy of the teachings of Jesus over the false doctrines of those charlatan evangelists who supported Donald Trump, the church will have no legitimacy.  Those Christians who rejected discipleship to support Donald Trump made their religion seem ridiculous.  If the church elected Donald Trump president, the question is how to save America from the church.

            The solution is simple, but difficult—just as loving our neighbors is simple but difficult.  For the church to be reconciled to God’s word, it must make the teachings of Jesus The Church’s One Foundation.  That’s a problem in a world that defines success based on wealth and power.  Following Jesus doesn’t bring worldly success or popularity, and the cost of discipleship can be great, as it was for Dietrich Bonhoeffer.  And for politicians, discipleship doesn’t win elections.

            Winning elections in America involves competition at its worse, and cooperation is rare with our polarized partisan politics.  Politics is about power, and power corrupts.  There is little place for humble service among those seeking political power, and little hope for a politics of reconciliation in our polarized politics.  The best we can hope for in our flawed democracy is to elect politicians who are committed to serving the common good, not their own good.

             Only voters can save America from the church.  Unlike politicians, voters can follow the teachings of Jesus and seek a politics of reconciliation.  But most Christian voters are not good disciples and are poor stewards of their democracy.  They worship Jesus as their personal savior, but do not follow his teachings as the word of God.  Unless and until Christians become better disciples and stewards of their democracy, they cannot save either their church or America.             


Notes and earlier commentary on related topics:

Thomas Jefferson embraced the moral teachings of Jesus but expressed contempt for the distortions and misuse of those teachings by Christian religious leaders of his day.  Jefferson wrote Henry Fry on June 17, 1804: "I consider the doctrines of Jesus as delivered by himself to contain the outlines of the sublimest morality that has ever been taught; but I hold in the utmost profound detestation and execration the corruptions of it which have been invested by priestcraft and kingcraft, constituting a conspiracy of church and state against the civil and religious liberties of man."  Thomas Jefferson, The Jefferson Bible, edited by O. I. A. Roche, Clarkson H. Potter, Inc., New York, 1964, at p 378; see also Jefferson’s letter to John Adams dated October 13, 1813, at pp 825, 826; Jefferson's commentaries are at pp 325-379.  While many Christians considered Jefferson a heretic, Jefferson wrote of himself: “I am a Christian in the only sense in which he [Jesus] wished anyone to be; sincerely attached to his doctrine in preference to all others and ascribing to him every human excellence, believing he never claimed any other.” (p 334)  For Jefferson, being a Christian meant following Jesus as God’s word rather than worshiping him as God’s son.  He emphasized the moral teachings of Jesus over the mystical, and in so doing emphasized discipleship over orthodox Christian beliefs, a distinction elaborated by Robin R. Meyers in Saving Jesus from the Church: How to Stop Worshiping Christ and Start Following Jesus, HarperCollins, 2009.  Jefferson cut and pasted selected portions of the gospel accounts from four Bibles in four languages: Greek, Latin, French, and English (from the King James translation).  His Bible illustrates the moral dimension of religion and its role in shaping legitimacy in US culture.  Jon Meacham affirmed Jefferson’s prominent role in shaping American values in American Gospel, Random House, New York, 2006 (see pp 56-58, 72-77, 80-86, 104, 105, 247-250, 263, 264; reference to Jefferson’s Bible at p 389); see also Meacham, Thomas Jefferson: The Art of Power, Random House, New York, 2012, pp 471-473.  See also, Introduction to The Teachings of Jesus and Muhammad on Morality and Law: The Heart of Legitimacy, at page 10, note 2 at https://drive.google.com/file/d/0B3gvZV8mXUp-aTJubVlISnpQc1U/view.
          
On how religion is ridiculous and corrupts our politics. see http://www.religionlegitimacyandpolitics.com/2017/01/religion-and-reason-redux-religion-is.html;

On discipleship in democracy: a test of faith, legitimacy and politics. see http://www.religionlegitimacyandpolitics.com/2016/12/discipleship-in-democracy-test-of-faith.html.

On the greatest commandment as a common word of faith for Jews, Christians and Muslims, see http://www.jesusmeetsmuhammad.com/2015/01/jesus-meets-muhammad-is-there-common.html.

On exclusivist evangelical Christian doctrines, see promoting religion through evangelism: bringing light or darkness? at www.jesusmeetsmuhammad.com/2015/02/promoting-religion-through-evangelism.html.

On differing Christian beliefs in Jesus, see Jesus: a prophet, God’s only son, or the Logos at      

Saturday, January 21, 2017

Religion and Reason Redux: Religion Is Ridiculous and Corrupts Our Politics

  Rudy Barnes, Jr.

          Until November 2016 I could not have imagined Donald Trump being elected President.  Back in December of 2014 I commented on religion and reason.  After yesterday’s inauguration of President Trump, whose election was made possible by putative Christians, I am convinced that much of what passes for Christianity in America is unreasonable and even ridiculous.

            Before his inauguration yesterday, Trump heard a sermon by Robert Jeffress, described by Sarah Pulliam Bailey as “a Southern Baptist pastor who has a history of inflammatory remarks about Muslims, Mormons, Catholics and gays.”  His sermon was taken from Nehemiah, set in a dark, nativist and exclusivist period of Jewish history.  Jews returning to Judah from exile built a wall to purify Judaism from non-Jews.  Jeffress’ point was that “God is not against building walls.”  It was just what Trump wanted to hear.    

            President Trump’s inauguration address followed Jeffress’ nativist theme.  According to Jennifer Rubin, “The speech was a dark, ugly tribute to ‘America First,’ [in] the language of nationalism, nativism and protectionism.”  Decrying “American carnage,” Trump used “creepy statism” to define patriotism: “At the bedrock of our politics will be a total allegiance to the United States of America, and through our loyalty to our country we will discover our loyalty to each other.”  It was American exceptionalism on steroids, reminiscent of fascist totalitarianism.
           
In promoting Trump and his political demagoguery in the name of God, Robert Jeffries is not alone.  Other popular evangelical Christian leaders like Jerry Falwell, Jr., Franklin Graham, and Paula White have made a mockery of the teachings of Jesus by promoting self-centered doctrines of the prosperity gospel coupled with an exclusivist atonement doctrine.

            And the problem is not unique to America.  In Israel, an unholy alliance of ultra-orthodox Jews and fundamentalist Christians seek to replace the Dome of the Rock mosque on the ancient temple mount in Jerusalem with a restored Jewish temple, and they oppose any return of occupied Palestinian territory as part of a two-state peace process.  

            Religions have polarized politics around the world, fulfilling the aphorism of Karl Marx that religion is the opiate of the masses.  There is hope, however, that while religion is a major cause of fear, hate and political division, it can also be a means of political reconciliation.

            The greatest commandment to love God and our neighbors as we love ourselves is considered a common word of faith for Jews, Christians and Muslims alike.  Unlike Nehemiah, Jesus taught in the story of the good Samaritan that our neighbors include those of other races and religions, and that it is God’s will for us to tear down walls and build bridges to reconcile us.

If Jews, Christians and Muslims could make loving their neighbors of other races and religions a common word of their faith, religion could be redeemed as reasonable.  Only then could religion help make a politics of reconciliation possible.  Otherwise, religion will continue to be ridiculous, corrupting our politics with fear, anger, hate and division.


Notes and earlier commentary on this topic:




On the greatest commandment as a common word of faith for Jews, Christians and Muslims, see http://www.religionlegitimacyandpolitics.com/2015/01/the-greatest-commandment-common-word-of.html.


On the need for a politics of reconciliation in a polarized democracy, see http://www.religionlegitimacyandpolitics.com/2016/10/the-need-for-politics-of-reconciliation.html.



Sunday, January 15, 2017

Trump and Lewis and Conflicting Concepts of Legitimacy

  By Rudy Barnes, Jr.

            Donald Trump once questioned the legitimacy of Barack Obama as President, and now Congressman John Lewis has questioned the legitimacy of Donald Trump on the eve of his inauguration as President.  Both men are wrong.  The elections of both Obama and Trump were legitimate.  Their legitimacy depends upon their character and their actions.
 
            Legitimacy is based on public perceptions of what is right and is measured by values and moral and legal standards.  Every four years Americans elect a President who presumably exemplifies their values and standards of legitimacy.  President Obama began his administration eight years ago proclaiming the audacity of hope, and he ended his term asserting the reality of hope.  But whether there is any hope for American democracy is yet to be seen.

            America is a religious nation, and religion is the source of its standards of legitimacy.  Over 70% of Americans claim to be Christians, and most of them voted for Donald Trump, who represents the antithesis of altruistic Christian standards of legitimacy.  Trump is an exemplar of Ayn Rand’s self-centered objectivism, with his own rude, crude, egocentric and narcissistic style.  It is supremely ironic that Trump’s election was made possible by evangelical Christians.  

            It resulted from the transformation of the American (Christian) Religion from its altruistic Judeo-Christian roots that took place in two stages.  First, when the Founding Fathers embraced the libertarian values of the 18th century Enlightenment.  They are summarized in the unalienable rights to life, liberty and the pursuit of happiness in our Declaration of Independence. 

            The second stage was when big business formed an alliance with evangelical Christianity to counter FDR’s socialistic New Deal policies.  That unholy alliance linked freedom with free enterprise and piety with patriotism.  It was promoted by evangelical preachers like James Fifield, Billy Graham, and Jerry Falwell, who, with their sons, shaped evangelical Christianity into a political force that produced Republican Presidents from Eisenhower to Trump.

            Today American politics and religion are polarized, and concepts of legitimacy are in disarray.  Politics are polarized along party lines, reflected in the encounter between Lewis and Trump, and most Christians have abandoned the altruistic values taught by Jesus to support radical right politics as God’s will.  Political and religious moderates have been marginalized, with the majority now being at the right and left extremes of the political spectrum.

The greatest challenge for American democracy (and religion) today is to balance the individual rights and freedom promoted by the right with the collective obligation to provide for the common good emphasized by the left.  It is a classic conflict between libertarian and socialist ideologies, and pits older white Americans against younger and more racially diverse Americans.
                    
            Some kind of political and religious reconciliation must take place in America if democracy is to survive the current polarization, but any politics of reconciliation must be based on common standards of legitimacy.  The concept of altruistic love is such a standard.  It is set forth in the greatest commandment to love God and our neighbors as we love ourselves, and it is considered a common word of faith for Jews, Christians and Muslims alike.
The Apostle Paul put the reality of hope into proper perspective with love.  He affirmed that loving your neighbor as yourself fulfills the purpose of the law (Romans 13:8-10), and after describing the nature of love as the most excellent way, Paul concluded that of faith, hope and love, the greatest of these is love (I Corinthians 13:1-13).

Religion is interwoven with politics in America, but the standards of legitimacy for patriotism and faith are different—at least for those who put love for others at the foundation of their faith.  To ignore the difference between patriotism and faith is to invite the political evil that destroyed libertarian democracy in Nazi Germany.  It happened when Christians sacrificed the moral imperatives of their faith to a distorted sense of patriotism.

Conflicting concepts of legitimacy underlie international conflicts and often promote violence.  That’s because standards of legitimacy vary dramatically among cultures and are exacerbated by religion.  In libertarian democracies fundamental freedoms that begin with those of religion and speech are given a high priority, while in Islamic cultures those fundamental freedoms are denied by the apostasy and blasphemy laws of shari’a.

            Christians in America and Muslims in Islamic cultures have jeopardized their freedom and sacrificed the altruistic standards of their faith to support radical right demagogues.  The survival of libertarian democracy, human rights and the secular rule of law depends on a politics of reconciliation based on loving our neighbors as ourselves—even those neighbors of other races, religions and political parties.  It is the only way to avoid forging our own shackles and to preserve our freedom in our great experiment with democracy. 
 

Notes:

On how competing claims of political legitimacy made by John Lewis and Donald Trump has exacerbated a polarized partisan environment on the eve of the Trump inauguration, see https://www.washingtonpost.com/politics/trump-lewis-feud-could-be-harbinger-of-new-round-of-hyper-partisanship/2017/01/14/f72db5a2-da8d-11e6-9a36-1d296534b31e_story.html.

In One Nation Under God (Basic Books, 2015), Kevin Kruse has chronicled how big business (Wall Street) has coopted and shaped the American (Christian) Religion into a force of piety and patriotism that that has abandoned the altruistic moral standards taught by Jesus and empowered the rich and powerful of the radical right.

On the definition of legitimacy and how it relates to military operations, see Barnes, Military Legitimacy: Might and Right in the New Millennium, Frank Cass, 1996 (see manuscript posted at https://drive.google.com/file/d/0B3gvZV8mXUp-VmpMUV9sSU9kaDA/view).
       
On conflicting concepts of legitimacy, see Barnes, Religion, Law and Conflicting Concepts of Legitimacy at https://www.law.upenn.edu/live/files/5473-barnesreligion-and-conflicting-concepts-of.

On balancing individual rights with the collective responsibility to provide for the common good, see http://www.religionlegitimacyandpolitics.com/2015/08/balancing-individual-rights-with.html.

Michael Gerson has noted that “Without a passion for universal dignity and worth—the commitment to a common good in which the powerless are valued—politics is a spoils system for the winners.  It degenerates into a way of one group to gain advantage over another.  See https://www.washingtonpost.com/opinions/the-party-of-lincoln-is-dying/2016/06/09/e669380a-2e6b-11e6-9de3-6e6e7a14000c_story.html?wpisrc=nl_opinions&wpmm=1.

On the greatest commandment as a common word of faith for Jews, Christians and Muslims, see http://www.jesusmeetsmuhammad.com/2015/01/jesus-meets-muhammad-is-there-common.html.



On the need for a politics of reconciliation in a polarized democracy, see http://www.religionlegitimacyandpolitics.com/2016/10/the-need-for-politics-of-reconciliation.html.
           
On religion and a politics of reconciliation based on shared values, see http://www.religionlegitimacyandpolitics.com/2016/11/religion-and-politics-of-reconciliation.html.



Saturday, January 7, 2017

Religion and Reason as Sources of Political Legitimacy, and Why They Matter

  By Rudy Barnes, Jr.

            The November election has prompted much commentary on how Christians could have supported Donald Trump, who represents the antithesis of Christian morality.  Perhaps it’s because Christian concepts of legitimacy—those standards of what is right—vary among the vast diversity of Christians.  Many, if not most, Christians have subordinated the teachings of Jesus to moral standards more congenial to materialism and worldly success in today’s world.

            Religion has long been a source of a culture’s standards of legitimacy.  But since the Enlightenment of the 18th century, libertarian values have challenged ancient Biblical standards of legitimacy.  Concepts of individual rights, democracy and the secular rule of law are not Biblical.  They are derived from natural law, and while they are difficult to reconcile with religion and politics, the American religion has done just that.
           
            The American religion is a hybrid of traditional Judaism and Christianity that has been transformed by the sanctification of individual rights and free enterprise.  The altruism of the teachings of Jesus summarized in the greatest commandment to love God and our neighbors as ourselves has been subsumed by a form of self-centered objectivism promoted by Ayn Rand and practiced on Wall Street.  It has become the prevalent doctrine of belief in Christian America.

            Over 70% of Americans claim to be Christians, and more than 80% of white Christians supported Donald Trump.  His supporters included prominent radical-right evangelists like Jerry Falwell, Jr. and Franklin Graham, while a relatively few evangelical leaders, like Russell Moore of the Southern Baptist Convention, advocated Christian morality based on the teachings of Jesus and opposed Trump.  They offered a stark contrast in Christian standards of legitimacy.  

            Conflicting standards of political legitimacy are not unique to Christianity in America.  Judaism and Islam offer similar contrasts.  Each of these Abrahamic religions has its religious fundamentalists who consider the laws of their holy books their primary standards of legitimacy, and they oppose libertarian values and concepts of justice.  While fundamentalists are a minority in the libertarian democracies of the West, they are a majority in Islamic cultures.

            Most people in the world are religious, and Islam is expected to surpass Christianity as the world’s largest religion within twenty years.  The inexorable forces of globalization promise even more religious pluralism around the world in the future, and the rise of radical-right politics and the violence of Islamist terrorism will continue if conflicting standards of political legitimacy are not reconciled to tolerable levels.  It is a challenge for both religion and politics.

            Jerusalem has long been a crucible for religious conflict among Jews, Christians and Muslims in the Levant.  Relative peace has been maintained by the dominance of moderate Jewish secularists in Israeli politics, but that is changing as Jewish fundamentalists gain influence and power in Israel, and they no doubt welcome President-Elect Trump’s appointment of a fellow fundamentalist Jew as the U.S ambassador to Israel.

            Security Council Resolution 2334 condemned the expansion of Jewish settlements in occupied territory.  The U.S. did not veto it as it has done to similar proposals in the past, and after the Resolution passed Secretary of State Kerry explained it this way:
“Today there are a number of Jews and Palestinians living between the Jordan River and the Mediterranean Sea. They have a choice. They can choose to live together in one state or they can separate into two states. But here is a fundamental reality: If the choice is one state, Israel can either be Jewish or democratic, it cannot be both.”

            In the tribal cultures of the Middle East, religion and reason support the expedient ethic of the enemy of my enemy is my friend.  There are few reliable alliances in that unstable region.  Trump and his Christian supporters have used that primitive tribal ethic in their unwillingness to condemn Russia’s hacking of Democrat websites during the campaign.  Such a transient political rationale threatens traditional U.S. alliances, like those of NATO.                

            We have seen Christian religious fundamentalism give political legitimacy to radical-right demagogues in the U.S. and Islamist fundamentalism give political legitimacy to terrorists in Islamic cultures.  Now we are witnessing the rise of Jewish fundamentalism in Israel, aided and abetted by the U.S., which threatens to replace a fragile democracy with a Jewish theocracy that could ignite a powder-keg of religious violence in the Middle East.

            Religion and reason shape concepts of political legitimacy around the world, for good or bad.  Religious fundamentalism coupled with transitory political alliances threaten the stability of libertarian democracy, justice and world peace.  The greatest commandment to love God and neighbor is a common word of faith for Jews, Christians and Muslims alike.  It offers a way for religions to promote a politics of reconciliation that can foster political stability and world peace.        

 
Notes:

On Rev. Dr. Russell Moore, see How Trump's Evangelical Supporters Can Atone, at https://www.washingtonpost.com/blogs/right-turn/wp/2016/12/08/how-trumps-evangelical-supporters-can-atone/?wpisrc=nl_popns&wpmm=1; Russell Moore Responds to Southern Baptist Detractors, at http://religionnews.com/2016/12/20/russell-moore-responds-to-southern-baptist-detractors/; and How to Speak Christian Truth to Political Power, at     https://www.washingtonpost.com/opinions/how-to-speak-christian-truth-to-political-power/2016/12/25/bdf2bc7c-c941-11e6-bf4b-2c064d32a4bf_story.html?wpisrc=nl_headlines&wpmm=1
           
On Franklin Graham’s assertion that God, not Russia, intervened in the election of Donald Trump, see http://www.newsobserver.com/news/politics-government/article121729539.html.

On why it’s time we think of politics more like religion, see http://religionnews.com/2016/12/07/its-time-we-think-of-politics-more-like-religion/.

On Donald Trump’s religion of success, see http://www.spectator.co.uk/2016/12/donald-trumps-religion-of-success/.

On the danger of Jewish religious fundamentalism in Israel, see http://religionnews.com/2017/01/02/israel-threatened-by-religion/.

On how tribal concepts of religion and reason—the enemy of my enemy is my friend—can distort concepts of political legitimacy, see https://www.washingtonpost.com/opinions/trump-is-good-assange-helped-trump-therefore-assange-is-good/2017/01/05/6e596746-d36a-11e6-a783-cd3fa950f2fd_story.html?wpisrc=nl_headlines&wpmm=1.

On Religion and Reason, see http://www.religionlegitimacyandpolitics.com/2014/12/religion-and-reason.html (Note: References in the End Notes are to Resources at http://www.religionlegitimacyandpolitics.com/). 

On the greatest commandment as a common word of faith for Jews, Christians and Muslims, see http://www.jesusmeetsmuhammad.com/2015/01/jesus-meets-muhammad-is-there-common.html.



On the need for a politics of reconciliation in a polarized democracy, see http://www.religionlegitimacyandpolitics.com/2016/10/the-need-for-politics-of-reconciliation.html.
           
On irreconcilable differences and the demise of democracy, see http://www.religionlegitimacyandpolitics.com/2016/11/irreconcilable-differences-and-demise.html.


On religion and reconciliation following an apocalyptic election, see http://www.religionlegitimacyandpolitics.com/2016/11/religion-and-reconciliation-after.html.