Saturday, November 21, 2015

Late 19th Cen. Book on Essex Street Unitarian Church in England

The book is entitled "Centenary of Unitarism in England," Charles H. Brigham - 1874.

I've long written about unitarianism and its impact on the political theology of the American Founding. It's important to distinguish between theological unitarianism and Unitarianism as an "official denomination." Theological unitarianism is old and became en vogue during the Enlightenment, leading to official Unitarianism presenting itself at that later time.

The opening of the Essex Street Chapel in England in 1774 marked the first of its kind: They called themselves Unitarian. The preacher was Theophilus Lindsey. In attendance that day were among others Ben Franklin and Joseph Priestley.

A taste:
Various obstacles had been placed in the way of opening a Chapel with so odious a name. It was intimated that the State would interfere to prevent such sacrilege. The enemies of the Chapel tried to hinder the judges at Westminster from granting license to a house in which the Godhead of Jesus would be denied and the scheme of his Atonement be explained away. Vexatious delays were interposed, and the judges were urged to pause before they authorized a form of Dissent that denied the foundations of dogma as well as the rules of church discipline. When the Chapel was opened, it was really opened without a license, without any written warrant from the authorities of the State. Its preacher might have been arrested, and its doors summarily closed. This fact, nevertheless, did not hinder nearly two hundred persons from coming together in the Upper Room; and it is mentioned that there were about ten coaches at the door; “which I was glad of,” says John Lee, the friend of the modest and glad preacher, “because it gave a degree of respectableness to the congregation in the eyes of the people living thereabouts.” There was a nobleman in the congregation, Lord Despenser, Dr. Franklin was there; and the famous Dr. Priestley; and Dr. Chambers and Dr. Hinchley, and other clergymen of the Establishment.

Tuesday, November 17, 2015

WND/Charles: "Was Benjamin Franklin a Christian?"

I'm critical enough of World Net Daily when they get their facts wrong as they often do. Joshua Charles seems to get it right here. A taste:
Franklin believed that Jesus had more regard “for the heretical but charitable Samaritan” than for “the uncharitable though orthodox priest and sanctified Levite” (see Luke 10:25–37), and “thought much less of these outward appearances and professions than many of his modern disciples. He preferred the doers of the Word to the mere hearers” (see James 1:22). In response to some of his family members who were concerned about the state of his soul, Franklin responded not by appealing to secular arguments, but like many of the other Founders, to the Bible, which he called “that excellent book.” “I think vital religion has always suffered when orthodoxy is more regarded than virtue; and the Scriptures assure me that at the last day we shall not be examined for what we thought, but what we did; and our recommendation will not be that we said Lord! Lord! but that we did good to our fellow creatures. See Matthew 25.”
That's right, Franklin didn't believe in the Protestant doctrine of "Sola Fide" that men are saved through faith or grace alone. But rather that good works/virtue were at the least a component for salvation.

Franklin also didn't affirm orthodox doctrines like the Trinity and Incarnation. Mr. Charles references Franklin's end of life letter to Ezra Stiles noting this.

Saturday, November 7, 2015

Hall on Religious Liberty Accomodations

Writing at The Daily Signal, Mark David Hall argues for religious accommodations. A taste:
In the midst of World War II, some schoolchildren refused to salute and pledge allegiance to the American flag for religious reasons. In spite of pleas that state laws requiring these practices were necessary to promote national unity, the United States Supreme Court ruled in 1943 that the First Amendment demanded an exemption for these students. America was still able to win the war.

During Prohibition, religious Americans were permitted to use wine for sacramental purposes. Today, Native Americans are allowed to use the narcotic peyote in religious ceremonies. The abuse of alcohol and drugs has caused great harm, but few would attribute this damage to these accommodations.

In Wisconsin v. Yoder (1972), the Supreme Court famously ruled that Amish families could not be forced to violate their religious convictions by sending their children to public schools. Quakers and others are permitted to affirm rather than swear oaths, in spite of concerns that allowing them to do so poses a risk to the integrity of the judicial system.
The short piece mainly argues for such accommodations on policy as opposed to constitutional grounds and that is good because whether the First Amendment's Free Exercise clause, properly understood, guarantees such is a complicated matter contested on grounds that transcend politics. Legal scholars on the Left and Right fall on both sides of this question.

Justice Scalia, Philip Hamburger and Marci Hamilton on the one side (that the Free Exercise Clause doesn't guarantee such accommodations) v.  Justice O'Connor, Douglas Laycock and Michael McConnell on the other (that the FEC does).

I endorse the notion in Smith that the FEC clause does NOT guarantee such accommodations on constitutional grounds. But on policy grounds (statutes, etc.), I support such. Likewise as a libertarian I believe every consenting adult should be able to do peyote regardless of the motivation behind the action.

Friday, November 6, 2015

Tillman: "Justice Jackson’s Biblical Metaphor in Youngstown"

From Seth Barrett Tillman writing at The New Reform Club here. A taste:
Youngstown Sheet & Tube Co. v. Sawyer, 343 U.S. 579 (1952) (Jackson, J., concurring):

Just what our forefathers did envision, or would have envisioned had they foreseen modern conditions, must be divined from materials almost as enigmatic as the dreams Joseph was called upon to interpret for Pharaoh.

Id. at 634 (emphasis added).[1]

As usual, Justice Jackson’s writing is beautiful and engaging. But is his metaphor apt and sensible?

First, Pharoah’s dreams were only enigmatic to Pharoah’s courtiers; Joseph—if we take the text at face value—knew precisely what the dreams meant. Thus, the dreams were not inherently “enigmatic”. Rather, they were only enigmatic to some people. Second, whether Pharoah had dreams (to use the plural) was the core issue being contested. Joseph’s position was that Pharoah only had a “single” dream, not dreams. [Genesis 41:25.] In both these ways, Jackson was wilfully rejecting the plain meaning of the text.

Furthermore, Jackson’s point of view is odd. It was Joseph’s position which (at the time) was adopted by Pharoah’s courtiers: his court. [Genesis 41:37.] In other words, not only is Jackson rejecting plain meaning, Jackson is wilfully choosing to restate the story—not through Joseph’s eyes—but through Pharoah’s courtier’s eyes prior to the time they consented to adopt Joseph’s interpretation. Only in this limited way can Jackson make his biblical metaphor work.

Welcome to modernity.
Yes, this -- "modernity" -- is part of the Whig-Enlightenment history that can revise the biblical narrative to "fit" proper outcomes, like the revisionist notion that the Hebrews had a "republic." (When in actuality, they did not; the idea of a "republic" originated in the Greco-Roman tradition and was eventually adopted into the Judeo-Christian one, with an interesting revisionist tale that sold the idea.)

The Latest Notable Piece Criticizing David Barton

Is found at Salon here. A taste:
David Barton is a self-styled historical revisionist who has made it his life’s work to instill in doctrinaire conservative Evangelicals and fundamentalists that America was founded as an explicitly Christian nation — that, in fact, it was designed to be a theocracy. (The formal term for his belief system is Christian reconstructionist.) He has written books, given speeches, traveled around the world giving advice on history and government, and he is close to many prominent conservative politicians, preachers, pundits and thought leaders. He runs an organization called Wallbuilders which is “dedicated to presenting America’s forgotten history and heroes, with an emphasis on the moral, religious, and constitutional foundation on which America was built.” He is one of the most influential “thinkers” in the conservative movement.
The boldface is mine. 

If what is written in boldface is true, then God forbid. 

Tuesday, November 3, 2015

Just When I Thought ....

The World Net Daily was getting honest in its approach to religion and the American Founding, they pull me back in. See Drs. John Fea and Warren Throckmorton for the details.

A taste from Throckmorton:
First, [you know who] said Simon & Schuster was going to publish it. They declined.

Today, World Net Daily announced plans to publish a new edition in 2016.

I am looking forward to learning the identity of the “academic endorsements.” Why not just post them now on the WND page promoting the book?

Michael and I are up for another round. We have a few academic endorsements of our own.

WND: "John Adams: Unorthodox Christian"

Glad to see they have finally noticed. The comments are also interesting. A taste:
John Adams was a bit more nuanced and definitely more philosophical than Washington in his approach. Without a doubt he always considered himself a Christian, even though he did not believe in the Trinity, placing him by default in the category of an unorthodox Christian (with orthodox for our purposes being defined by the Nicene Creed, which affirms the Trinity). “The human understanding is a revelation from its maker, which can never be disputed or doubted. … No prophecies, no miracles are necessary to prove this celestial communication. This revelation has made it certain that two and one make three, and that one is not three nor can three be one,” he once argued. And while he considered Christianity itself a divinely revealed religion, he harbored grave doubts as to the divinity of Jesus, registering his consternation with his much more orthodox son: “An incarnate God!!! An eternal, self-existent, omnipotent omnipresent omniscient Author of this Stupendous Universe, Suffering on a Cross!!! My soul starts with horror at the idea, and it has stupefied the Christian world. It has been the source of almost all the corruptions of Christianity.”

Saturday, October 31, 2015

Hamburger, Laycock, Hamilton and McConnell at the Constitution Center

To top yesterday's post, below is Philip Hamburger, Douglas Laycock, Marci Hamilton and Michael McConnell speaking at the Constitution Center on religious liberty issues. They are arguably the four leading scholars of religion and the US Constitution.

Friday, October 30, 2015

Hamburger and Laycock on Religious Liberty

Check out Philip Hamburger and Douglas Laycock -- two of the foremost authorities on the matter -- discussing the current state of religious liberty in the United States.

Sunday, October 25, 2015

How Alcohol Made America Great


 of the Free Beacon reviews Susan Cheever’s Drinking in America: Our Secret History.  A tasty taste:

There are crucial moments in American history Cheever attributes to our need for drink. The Mayflower landed in Cape Cod because the ship ran out of beer. The instigators of the Boston Tea Party got carried away after spending too much time at the Green Dragon tavern. Johnny Appleseed was beloved by settlers because the seeds he scattered resulted in sour apples—ideal for making hard cider. A more sober officer would not have sent his beleaguered troops back into battle the way Ulysses S. Grant did at Shiloh. “Grant had courage where none was called for,” Cheever writes. “He had confidence in the face of what a sober man might have thought of as a defeat.”
On the other hand, she points out that Gen. George Custer was not a drinker...

Saturday, October 24, 2015

Feser on Problems with Sola Scriptura and the Quakerish Solution

Ed Feser often has interesting and thoughtful things to say. In this post he criticizes the concept of Sola Scriptura from the perspective of traditional Roman Catholicism but with a corresponding analysis of empiricism.
But what does this have to do with sola scriptura? The idea is this. Summarizing an early Jesuit critique of the Protestant doctrine, Feyerabend notes that (a) scripture alone can never tell you what counts as scripture, (b) scripture alone cannot tell you how to interpret scripture, and (c) scripture alone cannot give us a procedure for deriving consequences from scripture, applying it to new circumstances, and the like. Let’s elaborate on each and note the parallels with modern empiricism.
First, there is no passage in any book regarded as scriptural that tells you: “Here is a list of the books which constitute scripture.” And even if there were, how would we know that that passage is really part of scripture? For the Catholic, the problem doesn’t arise, because scripture is not the only authoritative source of revealed theological knowledge in the first place. It is rather part of a larger body of authoritative doctrine, which includes tradition and, ultimately, the decrees of an institutional, magisterial Church.
I agree the idea that you simply look something up in the Bible to find answers doesn't work. Protestants I've heard say "Bible interprets Bible." Well Bible interprets Bible to produce all sorts of contradictory understandings.

I sometimes have a hard time distinguishing between Sola Scriptura and fideism. I'm something of an expert on the political theology of the American Founding. While there were orthodox Trinitarians, deists, unitarians and folks all over the spectrum among them, the prevailing political theology rejected fideism and incorporated "essences" in nature as a necessary component for proper theological understanding (and it tended to be in nature, not in special revelation where they parked the public issues).

So here is James Wilson on how the Bible though it contains truth is an incomplete book:
But whoever expects to find, in [Scripture], particular directions for every moral doubt which arises, expects more than he will find. They generally presuppose a knowledge of the principles of morality; and are employed not so much in teaching new rules on this subject, as in enforcing the practice of those already known, by a greater certainty, and by new sanctions. They present the warmest recommendations and the strongest inducements in favour of virtue: they exhibit the most powerful dissuasives from vice. But the origin, the nature, and the extent of the several rights and duties they do not explain; nor do they specify in what instances one right or duty is entitled to preference over another. They are addressed to rational and moral agents, capable of previously knowing the rights of men, and the tendencies of actions; of approving what is good, and of disapproving what is evil.
Wilson ends the discussion by asserting "that the scriptures support, confirm, and corroborate, but do not supercede the operations of reason and the moral sense."

The "operations of reason and the moral sense" were to Wilson among other things the teachings of the Scottish Common Sense Enlightenment in which he was imbibed. He could incorporate those truths into his theology just as Aquinas incorporated Aristotle.

This is a rejection of fideism. Is it a rejection of Sola Scriptura? Perhaps. Though I have learned that there is a much neglected tradition of the natural law in orthodox Protestantism (it goes without saying that such tradition exists in unorthodox, freethinking Protestantism too).

So if "the Bible alone" is insufficient, there is always the natural law as an added component to achieve a holistic understanding.

But this still does not solve the dilemma posed by Feser. On a personal note -- the approach that I am sympathetic to -- is the most radical Protestant one: The Quakerish approach. And that is to concede everything Feser and critics of Sola Scriptura note and conclude there is no problem. That's because it's up to the individual -- radical priest that she is -- to determine for herself how to understand, including which books are inspired, what they mean, and whether there are errors in them.

Now, it should be done "in good faith" according to the dictates of conscience. And truth is what it is. You don't just get to make stuff up. There are a lot of learned folks out there who will call you out if you do.

But this is how William Livingston, a Quakerish American Founding Father put it in the context of explaining to a then prominent member of the religious right why the Bible/Christian religion would not be part of the organic "higher law" of the Articles of Confederation/the United States:
[A]nd to have made the 'law of the eternal God, as contained in the sacred Scriptures, of the Old and New Testament, the supreme law of the United States,' would, I conceive, have laid the foundation of endless altercation and dispute, as the very first question that would have arisen upon that article would be, whether we were bound by the ceremonial as well as the moral law, delivered by Moses to the people of Israel. Should we confine ourselves to the law of God, as contained in the Scriptures of the New Testament (which is undoubtedly obligatory upon all Christians), there would still have been endless disputes about the construction of the of these laws. Shall the meaning be ascertained by every individual for himself, or by public authority? If the first, all human laws respecting the subject are merely nugatory; if the latter, government must assume the detestable power of Henry the Eighth, and enforce their own interpretations with pains and penalties.

For your second article, I think there could be no occasion in the confederacy, provision having been made to prevent all such claim by the particular constitution of each State, and the Congress, as such, having no right to interfere with the internal police of any branch of the league, farther than is stipulated by the confederation.

To the effect of part of your third article, that of promoting purity of manners, all legislators and magistrates are bound by a superior obligation to that of any vote or compact of their own; and the inseparable connexion between the morals of the people and the good of society will compel them to pay due attention to external regularity and decorum; but true piety again has never been agreed upon by mankind, and I should not be willing that any human tribunal should settle its definition for me.
The bold face is mine.
Livingston is sympathetic to the notion that each individual decides for himself how to understand the Christian religion. Therefore any and all human laws that try to properly understand, define or Livingston's actual word "respect[]" Christianity are nugatory.

It's a good argument as to why America was not founded to be a "Christian nation."

Friday, October 23, 2015

DeForrest on Gordon Wood on Freemasonry and the American founding

Check out what Mark DeForrest wrote at The Reform Club here. A taste:
Wood addresses the question in the first part of his book [Empire of Liberty (Oxford Univ. Press, 2009)], proposing that Masonry played a dual role as a source of unity in America and as a new religion designed to replace Christianity for those skeptical of Christianity's claims. His take on Masonry is set out on page 51 of the book:
Freemasonry was a surrogate religion for enlightened men suspicious of traditional Christianity. It offered ritual, mystery, and communality without the enthusiasm and sectarian bigotry of organized religion. But Masonry was not only an enlightened institution; with the Revolution, it became a republican one as well. As George Washington said, it was "a lodge for the virtues." As Masonic lodges had always been places where men who differed in everyday affairs -- politically, socially, even religiously -- could "all meet amicably, and converse sociably together." There in the lodges, the Masons told themselves, "we discover no estrangement of behavior, nor alienation of affection." Masonry had always sought unity and harmony in a society increasingly diverse and fragmented. It traditionally had prided itself on being, as one Mason put it, "the Center of Union and the means of conciliating friendship among men that might otherwise have remained at perpetual distance."

Thursday, October 22, 2015

Gary Scott Smith: "A nation on a hill?"

From the Christian History Institute here. A taste:
When the colonies came together as the United States, the new nation broke with this 1,450-year practice of religious establishment. Not having a king was radical enough, but even more radical was the new nation’s decision not to establish a national church. The First Amendment to the Constitution, adopted in 1789 and ratified in 1791, prohibited Congress from establishing a church and from preventing citizens from worshiping as they pleased.
The decision frightened many. Western societies had long assumed that most residents would act morally only if they were compelled to participate regularly in the church; Thomas Jefferson disagreed, calling America’s arrangement “the fair experiment.” Prominent nineteenth-century jurist Dudley Field called America’s separation of church and state the world’s “greatest achievement . . . in the cause of human progress.”
The founding fathers adopted this arrangement for several reasons. For one thing, they knew that the experiment had already been tried for over a century, and it had not led to the moral collapse many feared. The exiled Roger Williams had permitted freedom of worship in the colony of Rhode Island, which he founded in 1636. So did Quaker William Penn in Pennsylvania, which he established in 1681. And these colonies were thriving.
Moreover, the founders’ Enlightenment convictions led them to make several arguments on behalf of religious liberty. ...

Wednesday, October 21, 2015

Fea: "John Oliver Tackles Fake Founders' Quotes"

Watch Oliver do so at John Fea's blog here.

New Responses to Eric Nelson's "Royalist Revolution"

Here is Eric Nelson's book. Here is a piece by Yoni Appelbaum at The Atlantic. And here is something from The Originalism Blog which links to Tara Helfman's Harvard Law Review article and Dr. Nelson's response on the matter.

The conversation makes one reflect on the transformation of "monarchy" to "democratic-republic" or "liberal democracy" or whatever we term not just America but Great Britain and the rest of the "democratic" world.

Great Britain and other Western European nations presently still have monarchies (and state established churches). We understand their power now is "titular."

But King George III as a monarch wasn't quite the absolutist that monarchs of years past were. At that time the monarchy was more like the Presidency in terms of how it could exercise power. (That's Nelson's thesis.)

Monday, October 19, 2015

Marginal Revolution: "Thomas Merrill on David Hume’s coalition"

From Tyler Cowen here.

A taste:
American University professor Thomas Merrill writes:
Hume’s message to the “honest gentlemen” is therefore something like this: “you may not understand this curious character the philosopher; you may think him flaky and unhinged; but if you care about establishing a regime dedicated to individual liberty, you need him around. You need not model your life on his; in fact it is better if you do not. But you need to tolerate him and even be open to being guided by him. Especially do you need to heed his negative message of calling into question the political claims advanced by the various forms of superstition on the basis of alleged insights into the ‘original and ultimate principle.’ Think of the philosopher as you might a garbage man: you might not want to do the job yourself, but it is very useful to society that someone does it.”
That is from Merrill’s Hume and the Politics of Enlightenment,...

Sunday, October 18, 2015

AU Interview with Bruce Prescot

I found this interesting. A taste:
Q. You are a Southern Baptist min­ister who now calls himself a “post-denominational Christian.” What specifically about your faith led you to take this case on?
Prescott: I call myself a “post-denominational Christian” because today differences between denominations are insignificant in comparison to the divisions between conservative and progressive Christians within each denomination. In Baptist life only a remnant remain advocates for separation of religion and government. On this issue, I find that I have more in common with progressive-minded people of other denominations, other faiths and people of no faith than I do with most contemporary Baptists.
Few people today know that the earliest Baptists were some of the foremost champions of separation of church and state. Those Baptists championed liberty of conscience, and by that they meant the universal right to self-determination in matters of religious belief and worship. They held that decisions regarding religious life and eternal destiny are intensely personal and require a conscientious commitment by a mature individual. Convictions so central to the integrity of personality and character could not be delegated to others — least of all to the government. In their eyes, genuine faith could not be coerced or handed down like an heirloom. That led them to become advocates for religious liberty for everyone — including pagans, atheists, Jews, Muslims and people of other faiths.
I share these convictions of the early Baptists. That is why I opposed placing the Ten Commandments mon­ument at the state capitol in Oklahoma. In that location, the monument symbolizes a union of church and state that is detrimental to both. In effect, it serves notice that the government endorses a certain stream of religion and treats its adherents preferentially. It gives the appearance that persons of no faith and people of other faiths are second-class citizens.

Wednesday, October 14, 2015

Forte on the Role of Religious Speech in a Republic

From David Forte. Check it out here. A taste:
The words “God save the United States and this Honorable Court!” are not mere “ceremonial deism.” This phrase was made up by Eugene Rostow in 1962 when he was dean of Yale Law School, and used calculatingly and wrongly by Justice Brennan in Lynch v. Donnelly (1984) to claim that these references to God “have lost through rote repetition any significant religious content.”

As Professor Martha Nussbaum at the University of Chicago Law School noted, “‘Ceremonial Deism’ is an odd name for a ritual affirmation that a Deist would be very reluctant to endorse, since Deists think of God as a rational causal principle but not as a personal judge and father.”
True, but two points. One is the understanding of "Deism" being offered here is that of the impersonal God of "strict Deism." Arguably there are other viable definitions of the term. However to many very learned folks in today's scholarly discourse (such as Nussbaum and Forte) that's what the term has come to mean.

Second, if you look at the utterances from the Founding era that Forte offers to support the claim, they are all, we could say, generically monotheistic: James Madison's "Governor of the Universe"; Thomas Jefferson's liberty securing, gifting "God" of justice; the "Creator" of the Declaration of Independence who endowed men with "unalienable rights"; and George Washington's "Almighty Being who rules over the Universe."

None of these is necessarily the Triune God of orthodox Christianity.  If you read Forte's article in detail, you see he attempts to answer a question posed by Justice Kagan that basically asked (my words, not hers) "what if this Court endorsed Christianity?" It doesn't but it does endorse generic God belief.

"Ceremonial Deism" is a word off putting to many of those who like terms like "so help me God" and "God save ... this Honorable Court."

What about "generic monotheism"?

Saturday, October 10, 2015

Jack Kennedy didn't run on his Catholic faith, but on running away from it

Friend of the blog Prof. "JMS" recently questioned POTUS candidate Dr. Ben Carson over his remark that

TODD: Should a president's faith matter? Should your faith matter to voters?
Dr. BEN CARSON: Well, I guess it depends on what that faith is. If it's inconsistent with the values and principles of America, then of course it should matter. But if it fits within the realm of America and consistent with the Constitution, no problem.
CHUCK TODD: So do you believe that Islam is consistent with the Constitution?
DR. BEN CARSON: No, I don't, I do not.
CHUCK TODD: So you--
DR. BEN CARSON: I would not advocate that we put a Muslim in charge of this nation. I absolutely would not agree with that.
Well, of course that depends on what we mean by "Muslim," just as in 1960 when Jack Kennedy was running, what we mean by "Catholic." In a famous face-down with 400 years of a great American tradition of anti-Catholicism, and now face-to-face with some 300 skeptical Protestant preachers, Kennedy affirmed he wouldn't let his church get in the way of the American state, and on that level, the literal separation of church and state is hardly controversial.

But the separation of religion and politics is not synonymous with separating "church and state."

Which brings us to Denver [now Philadelphia] Archbishop Charles J. Chaput's 2010 remarks on JFK's electoral tactic some 50 years before:

After offering caveats about his remarks, Archbishop Chaput emphasized the need for ecumenism and dialogue based on truth as opposed to superficial niceties. He then remarked, “We also urgently owe each other solidarity and support in dealing with a culture that increasingly derides religious faith in general and the Christian faith in particular.”
During his talk, the archbishop noted that there are currently “more Catholics in national public office” than there ever have been in American history.
“But,” he continued, “I wonder if we’ve ever had fewer of them who can coherently explain how their faith informs their work, or who even feel obligated to try. The life of our country is no more 'Catholic' or 'Christian' than it was 100 years ago. In fact it's arguably less so.”
One of the reasons why this problem exists, he explained, is that too many Christian individuals, Protestant and Catholic alike, live their faith as if it were “private idiosyncrasy” which they try to prevent from becoming a “public nuisance.”
Recounting the historical context that led to the current state of affairs, Archbishop Chaput referred to a speech that the late John F. Kennedy made while running for president in 1960 which greatly affected the modern relationship between religion and American politics. At his speech almost fifty years ago, President Kennedy had the arduous task of convincing 300 uneasy Protestant ministers in a Houston address that his Catholic faith would not impede his ability to lead the country. Successful in his attempt, “Kennedy convinced the country, if not the ministers, and went on to be elected,” he recalled.
“And his speech left a lasting mark on American politics,” the prelate added.
“It was sincere, compelling, articulate – and wrong. Not wrong about the patriotism of Catholics, but wrong about American history and very wrong about the role of religious faith in our nation’s life.”
“And he wasn’t merely 'wrong,'” the archbishop continued. “His Houston remarks profoundly undermined the place not just of Catholics, but of all religious believers, in America’s public life and political conversation. Today, half a century later, we’re paying for the damage.”
“To his credit,” he noted, “Kennedy said that if his duties as President should 'ever require me to violate my conscience or violate the national interest, I would resign the office.' He also warned that he would not 'disavow my views or my church in order to win this election.'”
“But in its effect, the Houston speech did exactly that. It began the project of walling religion away from the process of governance in a new and aggressive way. It also divided a person’s private beliefs from his or her public duties. And it set 'the national interest' over and against 'outside religious pressures or dictates.'”
Archbishop Chaput then clarified that although “John Kennedy didn’t create the trends in American life that I’ve described,” his speech “clearly fed them.”

So yes, in this enlightened 21st century, any Muslim whose character and actions are indistinguishable from any non-Muslim's should be no less acceptable or rejectable than any other random fellow off the street.  But perhaps because since Ben Carson apparently takes his faith and religion seriously, he was extending the same consideration to our Muslim-in-theory here.

As Archbishop Chaput noted, there are currently “more Catholics in national public office” than there ever have been in American history. American Catholics established a century-long record of trustworthiness and fidelity to the Constitution. We have barely a handful of Muslims in public office now, and I'd imagine fewer than 100 in all of American history on any level, national, state or even local.

I admire the Jehovah's Witnesses, who live their faith in a way that few American Christians do. The JW's were at the forefront of groundbreaking constitutional litigation in the 1930s and 40s, and "mainstream" Christians today owe a lot to them on the religious freedom front.

Like the Amish, though, JW's don't really run for office, so it's hard to tell what would happen if you turned your city council over to their control. So too, if the subject group were JW's or Amish or Scientologists or young-earth creationists or New Agers or whathaveyous, it's highly questionable whether Ben Carson's attackers would blithely pull the lever without a serious JFK-style shakedown.

That's all Ben Carson was trying to say, I reckon, and had it been an actual discussion and not a pseudo-journalistic ambush by NBC's Chuck Todd [which hey, it's Todd's job], Carson might have been able to make that clear. 

Jack Kennedy didn't run on his Catholic faith, but away from it. If an American Muslim wants to copy Jack's act, well, I reckon he's probably not going to get Ben Carson's vote either way.

[crossposted @]

Friday, October 9, 2015

In Vino Deus

I guess this sorta fits under "Religion and the Founding,"  and so what if it doesn't. Ben Franklin:
“We hear of the conversion of water into wine at the marriage in Cana as of a miracle. But this conversion is, through the goodness of God, made every day before our eyes. Behold the rain which descends from heaven upon our vineyards; there it enters the roots of the vines, to be changed into wine; a constant proof that God loves us, and loves to see us happy. The miracle in question was only performed to hasten the operation, under circumstances of present necessity, which required it.”