Monthly Archives: February 2015

Furman and Mount St Mary’s Bound

PaladinsLogo.svgI’ve been looking forward to traveling back to Furman University, my dear old alma mater, for another Tocqueville Lecture. Last year, I had the opportunity to listen to Wilfred McClay’s lecture on the “Tocquevillian Moment.” This year, I get to listen to Robert George of Princteon University and Cornel West–formerly of Princeton, but now of Union Theological Seminary. The two will discuss “Christianity and American Politics.” I’ve been looking forward to attending this lecture–and to having the chance to meet both of them–for months now. I simply cannot wait until next Thursday.

Not only do I get to attend this lecture, but I am going to be bringing two good friends along with me to show Furman off and enjoy the lecture–Trey Dimsdale and Rob Collingsworth. Trey is a PhD student at Southwestern studying ethics and we both serve as associate directors of the Land Center for Cultural Engagement. Rob recently finished his MDiv at Southwestern, and serves the Land Center as a paid intern. He will be starting PhD work soon, also in ethics.

The week after next, I travel to Mount St. Mary’s University to attend the Ciceronian Society Meeting. I’ll be presenting a paper entitled, “Civil Religion, Exceptionalism, and Patriotism: A Consideration in Propriety.” In the paper, I’ll be pitching the thesis of my exceptionalism book, which is coming out this fall.

I built in some extra time to drive over to Antietam and possibly also to Gettysburg, two of my favorite battlefield sites. Looking forward to a good trip, complete with rich conversations with good friends, meeting some new friends, and maybe a little hero worship, too.

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Barack Obama: American Exceptionalist?

US-POLITICS-OBAMA-PRAYER BREAKFAST

There has been a lot of talk about President Obama’s recent remarks at the National Prayer Breakfast last week. It was a topic of conversation in my Principles of American Politics class yesterday, as we were discussing the first five chapters of Democracy in America, volume I, by Alexis de Tocqueville. The buzz in social media, blogs, and news outlets continues even into this week. John Fea’s post on the subject from last Saturday is still, even today, generating conversation in the comments section. There are sixteen comments at this writing, with the most recent one posted just a few moments ago. And there will likely be more ink spilled on the speech before the week is out.

There is, indeed, much to say about the President’s speech. I’d like to focus on one aspect of the speech in particular in order to argue that Obama’s remarks fall squarely within the best tradition of American exceptionalism. Yes—American exceptionalism. From Barack Obama.

In case you haven’t seen or read the transcript, the President began by asking this question:

So how do we, as people of faith, reconcile these realities — the profound good, the strength, the tenacity, the compassion and love that can flow from all of our faiths, operating alongside those who seek to hijack religious for their own murderous ends? 

The President answered this question by calling on people of faith to exercise humility in their affirmations of truth. The exercise of humility is the necessary practical outworking of doing justly and loving mercy, as Micah 6:8 describes.

One of the aspects the President cited in the exercise of humility was thoughtful self-reflection. In speaking about self-reflection, President Obama articulated a specific American exceptionalist value.

Of course, the President is getting little credit for this. And perhaps he doesn’t deserve credit. Ross Douthat wrote in his New York Times column that “too often [his Niebuhrian style] offers ‘self’-criticism in which the president’s own party and worldview slip away untouched.” Perhaps Obama is guilty of utilizing sophistry to win political points. He is, after all, a politician and according to Gallup, the most polarizing president in the last sixty years. He plays to his base, no doubt about that—and no surprise, either. But when it comes to American exceptionalism, President Obama has come a long way. You might say, he has “evolved.”

But in an attempt to be objective (note: not neutral), let’s just consider the President’s statements on national self-reflection, that which I am identifying as being consistent with an American exceptionalist tradition.

In our home country, slavery and Jim Crow all too often was justified in the name of Christ.

Is this statement historically accurate? Definitely. Ta-Nehisi Coates has provided clear evidence for this fact in his recent answer to the President’s conservative critics.

To bring up a profound moral failure on the part of American Christians, and to call them to self-reflection in the context of the National Prayer Breakfast takes courage. And why did the President do this? What was the purpose? Was the purpose to bash America? To bash Christians? Certainly not, at least not in this speech. The President’s purpose was to call us to a humility that rejects the notion that just because we are Americans, and just because we are Christians, we can do no wrong. Actually, we can do wrong, sustained wrong, systemic wrong, destructive wrong, wrong for which we as a nation continue to pay the dreadful consequences.

President Obama’s statement had the effect of exhorting American Christians to reflect on their past actions in order to call them to be true to their own values, specifically the value of humility. In this, he is firmly situated in a tradition that goes all the way back to the Puritans of the seventeenth century. Michael Wigglesworth (1631-1705) wrote the poem “God’s Controversy With New England” during a great drought in 1662 to call the people to return to faithfulness to the Lord. He wrote,

Whence cometh it, that Pride, and Luxurie/Debate, Deceit, Contention, and Strife\False-dealing, Covetousness, Hypocrisie/(With such like Crimes) amonst them are so rife/That one of them doth over-reach another?/And that an honest man can hardly trust his Brother?

Wigglesworth’s warning to the people of New England was that God was chastening them for their departure from their responsibility to be true to His moral commands. In the same spirit, Samuel Danforth (1626-1674) preached his 1670 election day sermon “A Brief Recognition of New England’s Errand Into the Wilderness” in Boston. He exhorted his listeners that “the Lord calls upon them seriously and thoroughly to examine themselves, what it was that drew them into the Wilderness” of America in the first place. Specifically, Danforth said, they were to “walk in the Faith of the Gospel with all good Conscience according to the Order of the Gospel.” But instead, Jesus’ question from Matthew 11:7-9, “What went ye out into the Wilderness to see?” was “a sad conviction of our dullness and backwardness to this great duty.”

Were Wigglesworth and Danforth resorting to anti-New England rants? Not at all. They were calling the people to recover their first principles through the act of humbling themselves and engaging in self-reflection. National self-reflection is a thoroughly American habit, most famously practiced throughout our history by the Puritans, abolitionists, woman suffragists, proponents of civil rights, and many, many others. Many of those who called Americans to self-reflection were accused of being false patriots, but history demonstrated them to be the truest patriots of all in calling Americans back to their first principles.

Ironically enough, the conservative evangelical tradition is thoroughly accustomed to calling America to remember her sins and pursue righteousness. Preachers frequently appeal to 2 Chronicles 7:14 in order to encourage Americans to “humble themselves, and pray, and seek my face, and turn from their wicked ways” so that God would “hear from heaven” and “forgive their sin, and heal their land.” I have my issues with the exegetical propriety of using this passage to call America back to God—but the point is, doing so is consistent with a continuing exceptionalist tradition of national self-examination that is quite old. And conservative evangelicals, of all people, ought to be able to appreciate it when they see it—even from a President with whom they hardly ever agree.