Posts Tagged ‘Fundamentalism’

How the Republican Party Became a Death Cult, pt. 3

August 28, 2021

            The so-called “Moral Majority” and “Religious Right” jumped into politics just as apocalypticism was on the rise, and they used it as a motivational force to fire up their voters.  It also came to drive much of their thinking on political policy, and these notions in turn began to take over Republican thinking in general.  The Antichrist was predicted to be a “world leader,” so Evangelical “prophets” devised an elaborate fantasy whereby the United Nations and its Secretary General would take over the entire world, which would be pretty amazing given the general fecklessness of the organization to date.  (This had the added advantage that it saved them from asking uncomfortable questions about who really is said to be “the most powerful man on Earth,” the Caesar of the 20th Century’s greatest empire, and thus the most logical applicant for the role of “all-powerful world leader” which they were advertising—POTUS.)  Israel plays a major part in the Apocalypse despite the fact that it wasn’t even an independent nation when either Daniel or John wrote, so the Religious Right became Zionists; but the final Battle of Armageddon takes place in Israel, so the Religious Right had to oppose any possibility of peace that might have ensured Israel’s existence.[1]  Instead, since their vision required a nuclear conflagration before Jesus returns, the Religious Right has consistently pushed for more militarism, more war, more international tension, and either pooh-poohed the dangers of World War III (since the Good People will be raptured away to Heaven) or actively sought to encourage it.  No war, no Jesus, so they have to have their war.  The Religious Right thus pushed the Republican Party to become, quite simply, pro-death, pro-war, pro-Armageddon. 

            The same logic drives GOP contempt for diplomacy also drives much of its contempt for climate science.  The Revelation of John depicts a world in famine, with both land and sea in near-total environmental collapse.  Since this disaster for humanity (not to mention nonhumans, since these superlative Christians never mention them) is actually a blessing for the “true believers” who expect to be raptured away into Heaven before things get really bad and then to return with Jesus to rule over the miraculously restored new Earth, they actually welcome all the dire warnings of environmentalists.  They want the Earth to burn with wildfires and drought. They want crops to fail and fish to die.  All of this is simply the fulfillment of their vision of the End Times.

            I cannot emphasize enough how mistaken and self-serving all of this is.  The original apocalyptic writings have two things in common.  First and most obviously, they are all extremely symbolic.  Many of these symbols are traditional, practically a code which is understood by the community but unintelligible to outsiders.  When the original readers of Daniel read a description of a series of kingdoms ending in a divided kingdom (Daniel 2:31-45) they knew to whom it referred:  the kingdoms of the Persians and the Greeks, to Alexander’s empire which was divided at his death, and which they believed would be replaced by the reign of God.  When John’s readers read a description of a beast with seven heads, they knew it meant Rome and the Caesars (Revelation 13:1-10).  They did not expect a literal beast, and for the most part they were not too surprised when the world didn’t end and they had to reinterpret the prophesies.  We can see this in the Gospels, where the more apocalyptic Mark (the first written) was succeeded by others that depicted the Kingdom of God as an ongoing, growing reality, the Church.  The oldest versions of Mark end at the empty tomb; Luke by contrast wrote a sequel, the Acts of the Apostles, where the Kingdom of God is seen being fulfilled not in the end of the world but in the ministry of Paul in Rome.  The end of the world prophecies that most Christians believed were fulfilled as the world they had known did, in fact, end, replaced by a new and unimaginable reality:  the Roman gods thrown down, and worship of the God of Israel spread around the world.  But the end and the new beginning were different than they’d expected, and for the most part they rolled with it.  Today’s Fundamentalists,  with their selective biblical literalism, demand a literal end of the world, while claiming the authority and mission to change how these ancient symbolic writings were understood to fit the political agenda they desire—their dislikes become demons, their ideological targets become the Antichrist, and so on. 

            The second, and essential reality of apocalyptic writings are that they were addressed to the poor and persecuted.  Both the writings of Paul and contemporary nonchristian sources indicate that most (not all) early Christians were from the lower classes—not too surprising given the demographics of the Roman Empire, but apparently noteworthy enough at the time.  The writings of Daniel were addressed to the victims of persecution by Antiochus; the writings of John were addressed to Christian churches in Asia Minor, which were under pressure from social, political and economic powers around them.  They were messages to inspire hope in those who had no earthly reason to hope.  By contrast, today’s White Evangelical community is culturally and politically dominant, a powerful force worldwide and particularly in the United States, the most powerful nation on Earth.  While the original apocalyptic writings were meant to comfort the afflicted and condemn the comfortable, the new apocalyptic writings of Hal Lindsey and Tim LeHaye, Jerry Jenkins and company are meant to comfort the comfortable, and thus often end up afflicting the afflicted.  They are aimed at showing White, middle-class Fundamentalists that they really do know more about science, economics, politics and everything else, and that those people who didn’t believe them will burn in Hell.  They aim to show that weak and poor nations deserve to be weak and poor, while the United States is rich and strong because God has blessed it for being the home to Christian Fundamentalism.  They aim to reinforce the economic status quo; there’s a direct line between the Christian Dominionism of R. J. Rushdoony, the Christian nationalism of Jerry Falwell, and the Prosperity Gospel that tells the poor that if they show their faith by sending money to the TV preacher God will make them rich.  John of Patmos wrote from exile and imprisonment, but today’s apocalyptic writers are well-funded by the rich who want to wrap themselves in this new gospel that protects their wealth from condemnation.[2]


[1] Mary Jane MacKay (correspondent) and Michael H. Gavshon (producer), “Zion’s Christian Soldiers,” 60 Minutes aired October 6, 2002 (https://www.cbsnews.com/video/zions-christian-soldiers/ transcript https://www.cbsnews.com/news/zions-christian-soldiers/ )

[2] This alliance goes back to the early intellectual fountainhead of the Religious Right, R. J. Rushdoony, who was bankrolled by businessmen opposed to FDR’s New Deal. See Michael J. McVicar, “The Libertarian Theocrats:  the long, strange history of R. J. Rushdoony and Christian Reconstructionism;” September 1, 2007 (https://www.politicalresearch.org/2007/09/01/libertarian-theocrats)

What the Right Gets Wrong: about the Antichrist

September 17, 2020

What the Right Gets Wrong: about the Antichrist

 

Historians say that America is an apocalyptic land. The Puritan settlers saw their struggle to tame the wilderness as an apocalyptic struggle, and later saw the hand of Satan at work against them not only among the natives and the wild beasts of the forests but also among their own neighbors. During the American Revolution pamphlets proclaimed King George III as the Antichrist. The Shakers believed that the Messiah had in fact returned, as a woman, their founder Ann Lee Stanley. Jumping ahead a few decades, in the early 1840s William Miller claimed to have deduced the exact date of the Rapture, through numerical calculations based particularly on the prophecies of Daniel. Around a half million people were sitting on hills in 1843 waiting to see Christ return—-this at a time when the entire population of the United States was only a few million, so it was close to 1% of the population by my count. Their conviction was so strong that, when Christ did not return, some went mad. Most returned home, to their unplowed fields and derisive neighbors. The event is known to history as The Great Disappointment.

But while thinking about the Rapture and the Antichrist has been an important part of American religion and even politics at times for even longer than we’ve been a nation, it was only in the 20th Century that this thinking became really systematized and mass marketed. In the 1920s a series of religious tracts, called The Fundamentals, was published and distributed freely to promote a socially conservative, biblically literal, and morally strict interpretation of Protestant Christianity in opposition to the godless and hedonistic culture of the Roaring Twenties, with its speakeasies, its flappers, and the devilishly seductive sounds of the saxophone. This was the beginning of what we today call “Fundamentalism.” And perhaps because the apocalyptic portions of the Bible are so clearly not “literally true” in any literal meaning of the word “literally,” Fundamentalists have been drawn to, even fixated on precisely those passages. A truly literal reading of the Revelation of John would look like a Godzilla movie: “I saw a giant beast with seven heads and ten horns standing by the sea,” and so on. The problem is that Daniel, Revelation and other apocalyptic writings, Jewish and Christian, Scriptural and extracanonical, were written using symbols, even code, which the faith community could recognize and understand but to outsiders would seem to be gibberish. An obvious example is where Jesus is described as a white-haired man with a sword coming out of his mouth; the unhistorical depiction of him as old symbolized his timeless authority while the sword symbolized the power of his words. Furthermore, apocalyptic writing is not linear; it is often depicted as a vision or dream, and like a dream it tends to skip around. There are two different descriptions of the end of the universe in John’s revelation alone. But the Fundamentalist Protestants were determined to find a single, literal interpretation for all these different prophecies, written by different authors centuries apart, as a response to the materialist scientific narrative they feared was taking over the culture. Ironically, in their desire to refute the scientific world view which they saw epitomized in Darwinism, they wound up accepting much of the scientific standard of “truth.” Prior to this time, most religious thinkers even in the Epistles had seen Scripture as both historically and symbolically true; and the symbolic was often viewed as more important. St. Augustine didn’t doubt the reality of either the history presented in the Bible nor its future predictions; but he believed the bare historical facts were far less important than the allegorical and symbolic elements, the spiritual realities revealed in these historical claims. For modern Fundamentalism, the strategy of confronting science with Scriptural “superscience” meant that the emphasis fell on the literal, historical claims, while the spiritual import was overshadowed. Augustine didn’t doubt that there would be a Rapture, but thought it far more important that you consider that you would meet God, whether in a thousand years or next Tuesday or both; so he didn’t seek to decipher the timeline. Fundamentalists have drawn out elaborate charts and maps of the coming end times, trying to identify some historical event or person as prefigured, making predicting the Rapture like an apocalyptic meteorological forecast: a prediction of coming facts whose value lies entirely in giving an accurate account of coming conditions so one can plan one’s activities for tomorrow. The result is that the more they focus on the “literal” truth and the coming factual events (which constantly change as one Rapture after another blows by) the less they focus on the things Jesus and the prophets said actually matter to God: to act justice, love mercy, walk humbly before God (Micah 6:8) and to give food to the hungry, to visit those in prison, and to welcome the alien (Matthew 25:31-46).

“Children, it is the last hour! As you have heard that antichrist is coming, so now many antichrists have come. From this we know that it is the last hour.” (1 John 2:18)

 

The first error of the Fundamentalists was to think of “the” Antichrist. John writes that there are many antichrists; when we see someone acting and speaking in a way the opposite of the Gospel, we know that person acts from the spirit of Antichrist. As another Scripture says, “by their fruits you shall know them.” When someone praises violence and revenge, that is the spirit of Antichrist.(1) When someone says that anyone foolish enough to go overseas to help fight Ebola deserves to suffer and should receive no help, that person speaks from the spirit of Antichrist.(2) The typical Fundamentalist approach to finding “the Antichrist” is to look for “signs:” events or facts supposed to be associated with the Antichrist as described in apocalyptic Scriptures. He’s supposed to be a great leader, so they look for a politician, particularly one whose political pronouncements differ from theirs (since obviously the Antichrist will be a self-proclaimed “liberal” and not a professed “conservative” trying to deceive anyone). He’s supposed to be a world leader, so they look at the United Nations as the “world empire” and its Secretary General as its “emperor,” regardless of the fact that the United Nations lacks both the power and the cohesion for such a task. Rather than entertain the “liberal” suggestion that Daniel was writing about Antiochus, and John of Patmos writing about Nero, and that their words speak to us today by describing general traits of evil and the promises of God to overcome it, they insist that the “literal” Antichrist must be a single present or future “ruler”—-no matter how strenuously they must interpret and allegorize the Scriptures to find this “literal” truth!

Fundamentalists with their “Thief in the Night,” “Left Behind” and The Late, Great Planet Earth have turned the Antichrist into a mythological monster or boogeyman fully as much as Hollywood did with “The Omen.” In doing so, they turned themselves from participants in God’s work into the audience. They expect to be watching safe from Heaven while the “bad people” who mocked them suffer torments galore. And what is the dividing line? What is the distinguishing characteristic of the good versus the bad, the saved versus the damned? It is not, primarily, whether they loved their neighbor as themselves. In “Thief in the Night” the main character is a churchgoing Christian who never does anything harmful to others, but she isn’t a Fundamentalist. She doesn’t expect a literal return of Jesus. In “Left Behind” one of those “left behind” is a young pastor whose entire congregation and senior pastor have vanished, leaving him because he didn’t believe hard enough. The problem is that the apocalyptic scriptures clearly describe the suffering of the faithful, but the Fundamentalist theology states that the faithful will be raptured away, safely and painlessly escaping the torments so gleefully and intricately described. To reconcile these claims, the Fundamentalists posit a third group, the good-but-not-good-enough, who will suffer because they refused to fully embrace Fundamentalist theology but who were basically good Christians and thus will get another chance, after they’ve been tortured and persecuted for their faulty theology.

The Antichrist is an expression for the power of evil and rebellion against God. It is literally “anti-Christ,” the opposite of Christ. The Fundamentalist theology too often turns the Antichrist into a thing, an external threat only. To oppose the Antichrist it is said to be necessary to believe in the literal reality of the Antichrist, but not necessary to act like Jesus or to follow His teachings. Jesus said, “You cannot serve God and Money,” (Matthew 6:24) but in the Left Behind Theology you can be rich beyond the dreams of avarice, so long as you have an intellectual conviction that the Antichrist will come and then Jesus will return. Jesus said, “Blessed are you who are poor,” (Luke 6:20), but in the “Left Behind” Theology your poverty counts for less than nothing. A liberal or liberation theologian who believes that Jesus loves the poor and calls us to love the poor, that sort of Christian the Left Behind Fundamentalist will declare is either damned to Hell with the Antichrist or, at best, doomed to endure the Tribulation before finally being allowed to join the “right” Christians who escaped all the trials by simply having a belief. A Prosperity Gospel preacher who says the poor are cursed, that they lack faith in God and therefore God is denying them material wealth while the rich are the most blessed and Godly people, that one the Left Behind Fundamentalist believe will accept as a fellow Christian and, if he or she merely says “I believe the Rapture is coming” that one will be raptured away and escape all the trials and tribulations that John and Daniel said the faithful would face. By turning the Antichrist from a spiritual danger and into a monster, the Fundamentalists have bled all the life out of the Gospel. They have made the Gospel safe for middle-class and rich people who want to be saved like Christians without either living like Christians or even admitting, humbly and repentantly, that they have failed to live as Christians and must rely on God’s gracious promise to count them as Christians anyway.(3)

To further protect themselves from having to actually live like Christians, the Fundamentalists who embrace this theology fundamentally altered the Biblical teachings of the Rapture. Eschatological scriptures, whether Daniel, The Revelation of John, the War Scroll of the Essenes or some other canonical or extracanonical writing, are written to people who are suffering persecution. The faithful are suffering. Thus, when the writer describes the future, the faithful will suffer. The one blessing is that the suffering will end, with the victory of good over evil. “And if those days had not been cut short, no one would be saved; but for the sake of the elect those days will be cut short.” (Matthew 24:22) The only mercy for anyone, faithful or faithless, is that the misery will end; but until that time we will all suffer together.

But in the Left Behind myth, only those who are “left behind” will suffer. The “good” people, the ones who affirm the literal truth of their teacher’s interpretation of the most obscure and controversial scriptures, will be raptured away, like passengers bailing out of a crashing plane and now floating gently to safety, watching with glee while those mean, wicked people perish in the fireball. Jesus may have said that the faithful are saved by showing love, particularly for the poor (Matthew 25:31-46), but for the Fundamentalists salvation is largely an intellectual matter: you accept certain facts and you are “saved,” while if you don’t then you are doomed no matter how much love, generosity and humility you have shown in your life. And conversely, one who accepts these salvation facts as presented can be a pretty prosperous and morally mediocre person, at best living up to the standards of middle-class respectability and perhaps not even that, perhaps even a very rich and powerful ruler just like the ones who persecute the faithful but avowing the right facts or at least giving lip service to them. You might even be a billionaire who has been accused, convicted or even confessed to a wide range of frauds, crimes, threats, sexual assaults, a braggart and a cheat, and be hailed by the “Left Behind” believers as “Chosen One” and “King of Israel” and other messianic titles. After all, the actual Christ, the humble, forgiving, weak, loving Jesus is hard to imitate, and it takes real faith to trust that figure to protect and save you; but the new messiah of the new gospel, the Prosperity and militaristic and lip-service gospel, who has all the worldly strength and worldly success, is easy to trust and easy to imitate, and many are those who find him (Matthew 7:13-14). So we find that richest, largest churches line up to proclaim Donald Trump as their messiah, literally, and see no contradiction between their Christian commitments and the lord they choose to shepherd those dreams——a lord who seems incapable of remembering even the simplest Biblical scripture, but instinctively quotes the Book of Satan.(4)

By changing “antichrist” from an adjective to a proper noun, from a spiritual to a political enemy, Evangelicals have inoculated themselves from the danger of ever having to take the threat of evil seriously. Jesus said, “Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell” (Matthew 10:28), but so-called “Evangelicals,” literally “Good-News People,” created a theology where a worldly, objective, particular political leader would be the greatest danger they had to face; and a worldly political leader can only kill the body. So a supposed future murderer and tormentor of the body became the greatest possible danger, and thus the greatest possible good became a strong man, a leader who would have the worldly power to beat that bad guy at his own game; and it was all fine if the protector and savior demanded that Christians sacrifice their ideals, their commitment to love their neighbors, the poor and the oppressed, and instead embrace lust, gluttony, greed, sloth, wrath, envy and pride by embracing a savior who for years openly boasted of his indulgences in all of them.(5) But the person who would actually seek God, whether you call yourself “Christian” or “Muslim” or nothing at all, will be the one who gives up looking for and fearing future boogymen, and worries more about those who already threaten to destroy the soul.

1 Donald Trump: “When someone attacks me, I always attack back…except 100x more. This has nothing to do with a tirade but rather, a way of life!” Twitter 7:56 AM · Nov 11, 2012; compare “Hate your enemies with a whole heart, and if a man smite you on one cheek, SMASH him on the other!” Book of Satan, III

2 Donald Trump: “The U.S. cannot allow EBOLA infected people back. People that go to far away places to help out are great-but must suffer the consequences! Twitter 8:22 PM · Aug 1, 2014; compare Matthew 25:36.
3 See Søren Kierkegaard, Practice in Christianity
4 “Man is the most vicious of all animals, and life is a series of battles ending in victory or defeat;” Donald Trump, People, Nov. 16, 1981 (https://people.com/archive/in-the-manhattan-real-estate-game-billionaire-donald-trump-holds-the-winning-cards-vol-16-no-20/ compare “Satan represents man as just another animal, sometimes better, more often worse than those that walk on all-fours, who, because of his ‘divine spiritual and intellectual development,’ has become the most vicious animal of all!” The Nine Satanic Statements, https://www.churchofsatan.com/nine-satanic-statements/ . Also compare Donald J. Trump Twitter @realDonaldTrump
When someone attacks me, I always attack back…except 100x more. This has nothing to do with a tirade but rather, a way of life!
7:56 AM · Nov 11, 2012

Hate your enemies with a whole heart, and if a man smite you on one cheek, SMASH him on the other!
—-Book of Satan, III, 7.
5 “The seven deadly sins of the Christian Church are: greed, pride, envy, anger, gluttony, lust, and sloth. Satanism advocates indulging in each of these “sins” as they all lead to physical, mental, or emotional gratification.” – Anton LaVey, The Satanic Bible

Comey, James. “Reinhold Niebuhr and Jerry Falwell: the Christian in politics.” (Review, pt. 4)

September 19, 2017

Jerry Falwell claims repeatedly in his writings that he has direct warrant from the Bible for everything he is saying. Comey convincingly argues that this is not always true. Sometimes, Falwell does indeed cite a specific Scripture that really does state a particular principle fairly unambiguously, as when Falwell cites Romans 13 to argue that all governmental power ultimately derives from God. But often, at crucial points in his political argument, Falwell cites either weak evidence or none at all. Furthermore, Falwell ignores large portions of Scripture that would complicate his simple (or simplistic) theological argument. This is not merely when he glosses over points that would make it difficult for him to argue that the Bible is without contradiction. That’s an important point, since if the Bible really does have contradictions that have to be resolved by the reader/interpreter, then the entire modern fundamentalist project is suspect; but Comey describes these as “small, troublesome passages” which suggests that they are not essential to understanding the Bible’s message as a whole.[1] At the very least, it is easy for Falwell’s exegesis to flow smoothly so long as all he is ignoring are “small” passages. It becomes more difficult to ignore when Falwell ignores entire sections of the Bible, specifically the entire Prophetic tradition, much of the Wisdom tradition, and any portions of the New Testament that do not fit easily into his truncated vision of God’s word.[2] Falwell largely ignores such essential Christian passages as the Sermon on the Mount, where Jesus tells his followers to be peacemakers, not warriors; meek, not proud. Jesus tells his followers to each see to himself or herself; Falwell says that Christians must strive to impose strict sexual ethics on others—sexual ethics, but not ethics about care for the poor, or personal humility, themes that are central to the teachings of Jesus. These words of Jesus are to be left to the individual’s own conscience, and fundamentalists even argue that it is a sin to seek to create laws that would “impose acts of charity” by taxing well-off people to provide even basic aid for the poor. So government can impose heterosexuality, and seek to punish sexual license or at least try to make it as dangerous as possible so people “take responsibility for their actions;” but asking them to take responsibility for their neighbor’s wellbeing, or to take responsibility for how their actions might harm the neighbor’s economic opportunity, is seen as out-of-bounds.

Falwell claims Old Testament backing for his nationalist fundamentalist interpretation of the Christian message; but the Old Testament prophets also had a great deal to say about God’s care for the poor, which Falwell ignores. He has a lot to say about saving souls, but nothing to say about how Amos condemns the nation of Israel for allowing the rich to oppress the poor. By contrast, Niebuhr, who rarely claims direct warrant for his theological positions, is able to deal with far more of the Old and New Testaments much more effectively. Niebuhr would say that the Bible reveals God’s Law of Love, which is our ideal. This ideal includes care for the poor and powerless, and equality of all before God—all people, and all nations. This includes even provisions such as the Year of Jubilee, where all those who had bought property from a fellow Israelite were required to return it—not exactly the ringing endorsement of the private property which Falwell claims to find in Scripture! In fact, there are many passages in the Torah that limit personal profit, including restrictions on collecting debts from the poor, restrictions on using one’s own land (such as allowing the poor to walk into one’s fields to glean), and instructions that one invite the poor and resident foreigners into one’s religious feasts to enjoy the meal. The prophets go on to condemn the people who have largely ignored these laws, refusing to forgive debts or free slaves during the Jubilee or who buy the ancestral fields from others and refuse to return the property. Niebuhr would say that this shows again that the Law of Love is an ideal towards which we should strive, but not one that we ever fully achieve in this life; for that reason, we need justice as a fence to protect the powerless from the powerful and to establish a legal and political equality that approximates the full equality of us all as creatures before God. The prophetic condemnations of economic oppression serve as God’s message that social arrangements matter, that their impact on individuals matters, and that any political or legal structure that allows the powerful to run roughshod over the weak violates God’s Law of Love.

[1] Comey, p. 7

[2] Comey, pp. 88-92

Comey, James. “Reinhold Niebuhr and Jerry Falwell: the Christian in politics.” (review; pt. 2)

August 30, 2017

The fundamental difference between the two, as Comey presents it, is the different ways each uses Christian scriptures to support his views. Following David H. Kelsey, Comey distinguishes between “direct” versus “indirect” authority.[1] Direct authorization is when a claim is based on a direct quote from Scripture, or is analytically true based on a direct quote from Scripture. While Comey does not give an example, I would presume that refusing to eat pork because Scripture says that you shall not eat any animal with cloven hoofs that does not chew its cud would fit. What Kelsey does say is that it is hard to find examples of direct authorization, because usually the scripture is more the basis of the theological command and not its content. Again using my example, the Torah commands the Israelites to “bind these words (the Shema) as a sign on your hand, fix them as an emblem on your forehead,” but it does not say how to do this; Orthodox Judaism has interpreted this mitzvoth to come up with the form of the tefillin. It’s not much of a leap, but it is an interpretation; that makes this an indirect rather than a direct authorization. Why write the scriptures on a paper and put them in a box, rather than write them on a ribbon and tie them on?

Further complicating the question of scriptural authorization for a theological proposition is that the Scripture may serve any of several functions. It may be a direct warrant for the theological conclusion, or it may be backing for a warrant, or data in the argument, or even a rebuttal. In each case the use of the Scripture will be different. For example, in the abortion debate, there simply is no direct warrant saying “thou shalt not commit abortion.” It simply wasn’t an issue that they debated or felt needed much explanation.[2] Instead, attempts to produce a biblical pro-life argument will use some scriptures to attempt to show that the unborn is in fact a person (data) and others to show that killing a person who has committed no crime is wrong (backing) and that since abortion is thus the killing of an unborn person, abortion itself is wrong (an indirect warrant).

Falwell, as you probably suspect, generally claims that his interpretations of Christian ethics and political goals are directly warranted by Scripture. He is a fundamentalist and hence an inerrantist. Comey points out that this does not mean that he is always a literalist. Falwell is claiming that all Scripture is inerrant, without error or contradiction; in cases of apparent contradiction, he is quite willing to claim that a particular passage is not literally true. For example, when Jesus says “if your eye offends you, pluck it out,” that is not a literal command to self-mutilation but rather a hyperbolic expression to teach the importance of avoiding sources of temptation.[3]  Furthermore, because the Bible must be without mistake or contradiction, seemingly contradictory passages must be harmonized, rather than allowed to stand in isolation or to remain distinct in tension with each other. For example, Mark says the women who went to the tomb of Jesus did not find him but were met by an angel who said he was alive, and that they were so terrified that they ran away and told no one. Matthew says they did tell the apostles. Luke says Jesus appeared to two disciples on the road to Emmaus. John says that Jesus appeared in person to Mary Magdalene, and that she told the apostles. Rather than accept that there are four distinct witnesses to the same event that report it differently, the fundamentalist must attempt to harmonize all the accounts into one story incorporating all (or at least most) of the elements of each. Furthermore, it cannot be left to the individual to decide what “really happened,” what one actuality lies at the basis of all four reports; the fundamentalist commentator must produce the harmonious interpretation and present it to the layperson as the authoritative understanding.[4]

Reinhold Niebuhr, by contrast, relies on indirect warrant from Scripture for his theological thinking.[5] While fundamentalists like Falwell treat the Bible as factually true, even describing it as “superscience” and insisting that the philosophy, history, science and even basic cause-and-effect reasoning have no place in Christian faith, Niebuhr argues that the Bible is in fact often factually wrong and even calls it “myth.” He argues that the Bible tells great truths, revealing the true nature of God and of ourselves, but that it “falsifies some of the details” in order to express a deeper reality. As Comey puts it, “Science and history give the facts while religion and myth tell the truth.”[6] The purpose of the myth is not to report facts, but it is not mere fiction either; it is a symbolic expression of realities that exceed the ability of the human speaker or writer to express directly, and likely exceed all human ability to verbalize.

From the Fundamentalist perspective, this sort of reasoning is hopelessly vague at best, and blasphemy at worst. If you can’t trust God’s truthfulness on things like the origin of the world, then you won’t be able to trust Him about heavenly things like salvation; therefore, you must hold onto the belief that everything in the Bible is not only “true” but also “factual.” Niebuhr argues that not only is this sort of factuality demonstrably false, it also falsifies. It risks making our historically conditioned, finite judgments about God into absolute eternal truths, rather than recognize that they are true expressions of God but only partial.

Both Falwell and Niebuhr would say that the Bible is central to all human thought about God and about our place in God’s creation. For Falwell, it is the accurate, direct statement of what God has done in history and what God has commanded humans to do. Scientific, historical and ethical thinking must first accept the inerrant revelation of truth through the Bible; any human thought is only appropriate as it is necessary for explaining and applying that core biblical data. For Niebuhr, the Bible expresses God’s nature and our own, not by revealing literal events and literal words but by expressing fundamental truths. For example, to Falwell it is essential that the Christian affirm the creation of the world in six days. For Niebuhr, the truth of the Creation story is that God is in command, God is other and beyond the world as well as involved with it, that God loves the world and us and that the world is good; and we too are originally and essentially good, although we also fall into sin and separate ourselves from God and our essential nature.

To be continued….

[1] Comey, pp. 3-4

[2] Comey, pp. 9-10

[3] Comey, pp. 4-7

[4] Comey, pp. 6-8

[5] Comey, pp. 18-23

[6] Comey, pp. 18

Comey, James. “Reinhold Niebuhr and Jerry Falwell: the Christian in politics.” (review)

August 28, 2017

Comey, James. “Reinhold Niebuhr and Jerry Falwell: the Christian in politics.”  Honors thesis, College of William and Mary, 1982.

 

After President* Donald Trump fired James Comey, several news stories appeared discussing his undergraduate senior thesis on Reinhold Niebuhr and how his theological convictions might have affected his performance of his duties as Director of the FBI. My first thought, naturally, was, “Wow! A religion major found a job!” My second though was, “ I have got to read that thesis!” So much is on-line these days that my first thought was to Google it. No luck there. So I went to the public library, found the thesis title listed in a database of college theses, and requested it through Interlibrary Loan. Unless I get permission from the College of William and Mary to post it, I suggest you go to your library and request it yourself; it is a fascinating read, well-written and informative, reflecting some deep thinking from its young author.

Comey’s thesis compares two theologians who each had a powerful effect on Twentieth-Century American politics. The first, Reinhold Niebuhr, was one of America’s most influential religious thinkers from the 1930s through the 1960s, still widely read after his death in 1971. The second, Jerry Falwell, was at that time something of the new kid on the block, described by Comey as “a well-known fundamentalist television preacher” and an example of the Religious Right, which had been very influential in the 1980 presidential election. [1] Both were Protestant Christian theologians who urged Christians to become involved in politics as part of living out their faith. However, while both rejected Communism and urged the United States to oppose its spread, they had very different political agendas and very different strategies for linking their political teachings to their biblical studies. Comey’s project was to compare the two theologians, to examine each one’s approach to the Bible, politics and the task of connecting them, and to critique the strengths and weaknesses he found in each writer’s position.

To be continued….

[1] Comey, p. 1