If Daniel Could Serve a Pagan King, Why Can’t Old School Presbyterians vote for Bill Clinton?

Kevin DeYoung offers some perspective for Alabama voters (though he never mentions Roy Moore):

9. Am I casting my vote for someone who will damage the reputation of Christ and may harm the cause of Christ in the world? While it is often good to vote for other Christians, we have to consider how someone conducts himself in public as a representative of Christian convictions, ethics, and character.

10. Am I willing to consider that thoughtful Christians may answer some of these questions differently than I would? I certainly have my opinions about how these questions might apply in specific instances, but more than a particular vote, I want to encourage Christians to think critically and strategically about their civic participation. There is more to consider than majorities for our side and defeat for theirs.

I am glad he follows point 9 with point 10 because Daniel, the prophet, would have had a hard time answering the ninth question. Not only could Daniel not vote, but he served a King who worshiped and served false gods. Sure, Daniel resisted the king in some ways, but he also excelled in pagan learning (and so distinguished himself for public service):

17 As for these four youths, God gave them learning and skill in all literature and wisdom, and Daniel had understanding in all visions and dreams. 18 At the end of the time, when the king had commanded that they should be brought in, the chief of the eunuchs brought them in before Nebuchadnezzar. 19 And the king spoke with them, and among all of them none was found like Daniel, Hananiah, Mishael, and Azariah. Therefore they stood before the king. 20 And in every matter of wisdom and understanding about which the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his kingdom.

If not obeying the first table of the law is a big deal — and we’re not simply talking about images of Christ — how could a faithful believer excel in pagan literature and wisdom (which by Neo-Calvinist standards had to be worse than public schools) and then also serve a king whose cult involved idolatry?

I get it, Daniel did eventually disobey, which is music to the socially righteous warriors ears (thanks to one of our Southern correspondents):

We might hide our motives or blanket them in a veil we call authority or expertise. We will always become like the things we worship. Daniel writes about three men who stood in bold ambivalence to the foolishness of a conqueror king, because he was not their true king. They knew who they worshipped, and the more they lived like Him the closer they came to His presence.

Resist!

But that perspective on Daniel entirely misses the prophet’s assimilation to a regime tainted throughout by blasphemy and idolatry. Again, if 1789 affected all of European society, imagine the intersectionality of Babylonian gods and society. What did Daniel do? He cooperated as much as possible.

Don’t resist!

Honor (even the pagan megalomaniac)!

13 Be subject for the Lord’s sake to every human institution, whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do evil and to praise those who do good. 15 For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. 16 Live as people who are free, not using your freedom as a cover-up for evil, but living as servants of God. 17 Honor everyone. Love the brotherhood. Fear God. Honor the emperor.

In which case, the lesson is that as long as a Christian does not worship the senator, create statues of him for worship, pray to the senator, hand out the senator’s voting guide on Sunday, still honors his parents while working or voting for the senator, is not the senator’s hit-man, doesn’t lust after the senator’s wife, doesn’t embezzle for the senator, doesn’t lie to or for the senator, and doesn’t envy the senator, or his wife, or servants, or property, the a Christian can vote for the senator.

But if you want to be a pietist about it and consider primarily what a vote says (all) about you, then chances are you have the makings for being an Anabaptist.

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History Doesn’t Have Sides (take it from a professional)

Citizens of the U.S. have become used to presidents talking about “the right side of history”:

Most recently, during his December 6 Oval Office address on terrorism, Obama said: “My fellow Americans, I am confident we will succeed in this mission because we are on the right side of history.” It’s a phrase Obama loves: He’s used it 15 times, in debates; at synagogues; in weekly radio addresses; at fundraisers. Obama is almost as fond of its converse, “the wrong side of history,” which he has used 13 times; staffers and press secretaries have invoked it a further 16. (These figures are all based on the archives of the American Presidency Project at the University of California Santa Barbara.)

But the expressions are hardly original to Obama. Bill Clinton referred to “the right side of history” 21 times over his time in office, while his staffers added another 15. Clinton also mentioned the “wrong side of history” several times. Ronald Reagan, for his part, wryly resurrected Leon Trotsky’s relegation of the Mensheviks to the “dustbin” or “ash heap of history.” Speaking to the British Parliament in 1982, the Gipper said, “The march of freedom and democracy which will leave Marxism-Leninism on the ash-heap of history as it has left other tyrannies which stifle the freedom and muzzle the self-expression of the people.”

That kind of naivete from the smartest people in the country (minus Reagan, of course) makes you (okay mmmmeeeeEEEEE) wonder what it feels like to lose and be on the wrong side of history (now Democrats know how Jerry Falwell felt in 1993).

But this is not simply an American problem. Paul Helm (not licensed as a historian) points out that history is not so readily categorized as right or wrong. But it is the legacy of the Enlightenment and a departure from Augustinianism:

This idea of history having a ‘side’, which is liberal, enlightened and so on, harks back to the enlightenment of the 18th century, to the emergence of what David Hume called ‘these enlightened ages’, in sharp contrast to the side of the ‘dark ages’ of medievalism. The idea is that such a surge as the Enlightenment, having begun, is inevitable, tending unstoppably in one direction. This side of history is on the move to better times, and so if we wish these times for ourselves and others, we had better get on the right side. And that direction becomes ‘obvious’ to those with enlightened minds.

The forces of darkness, of barbarism and superstition, are history’s other side, its faltering side, the side of those intent on ‘turning the clock back’, impeding or interrupting and so delaying its progress. Sooner or later history’s other side is to be decisively supplanted by the enlightened. So that dark side is destined to fail. The light side of history will succeed. Who wants to be left behind? So do not get left behind, for the Light and its forces will ultimately triumph over Darkness, reason against unreason, liberty against slavery, and so on. This is somehow connected with what Herbert Butterfield and others referred to as the Whig interpretation of history. Though this seems to have been, insofar as it existed, a gentler version of the current ‘sides of history’ view, at least insofar as it is view of history that is the outcome of ongoing parliamentary debate. In fact it may be said that so long as freedom of speech and the working of government and opposition in Parliament continues, the enlightened ages continue.

One implication is a lesson for those who think progressively about Christianity making the world a better place (read transformationalism). Don’t mimic Enlightenment progressivism:

Also linked with the winning side of history view is the idea of Western leadership and hegemony, which causes the rising sun to shine on the Sunny Side until the entire world basks in it. These are the engines of light. Currently these are the forces of globalism, international corporatism, and the waging of the war against global warming. Its personal ‘values’ include unlimited tolerance, and the freedom from offendedness of various kinds, along with the renouncing of the vestiges of nationalism and popularism, two currently-favoured examples.. Though it is said that we are living in a post-Enlightenment period, the confidence of the Enlightenment persists. Whatever ‘post-modernism’ is, it is not pessimistic.

The solution? Thinking like aliens and strangers, not conquerors and transformers:

It is a feature of living ‘between the times’ that God’s activity in history, his macro activity we might call it – cannot be correlated with the ebb and flow of history. Why is this? Because there is now no fixity between the events in history and the saving purposes of God. The only possible exception is the history of the church. But that is also rather uncertain. During the eras if special revelation – in the call of Abraham, and the history of Israel, and of course in the coming into flesh of the eternal Son, there is redemptive history in something like the usual sense of history. There were times in which the purposes of God with those with eyes to see, could be discerned. Through the ebbing and flowing, a trajectory of the divine redemptive purpose is discernible. But no longer. There is no ‘open vision’. Attempts to make a connection between historical states as the centuries roll, and the redemptive purposes of God are doomed. . . .

Such an understanding of history and the place of the Christian church in it throws into sharp relief the New Testament teaching on Christians as pilgrims and strangers, whose citizenship lies exclusively in a future city whose maker and builder is God. Any ‘Christian’ activity which seeks to impact dimensions of this present age and its cities –through social policies, political agendas, or arts and crafts – as so many expressions of Christian faith, inevitably compromises the root importance of a pilgrimage of men and women who otherwise may agree on little else, but whose eyes and hopes are in the New Jerusalsem. Besides these, the questions of history, its various sides and significances, matter not.

Helm should add, this outlook is not inspiring. No conferences on “Embrace the Suck” or “Endure the Uncertainty.”

When You’re In the Business of Righteous Politics, It’s Hard to See the Beam in Your Own Eye

The BeeBee’s don’t seem to care for Kenneth Woodward’s complaint about the Democrats’ politics of righteousness, but the former religion editor for Newsweek and ongoing Roman Catholic makes a lot of sense. Who knew the Democrats were the Moral Majority before Jerry Falwell formed the Moral Majority?

The party’s alienation from the white working class began in the streets of Chicago outside the 1968 Democratic National Convention. There, antiwar protesters and activists for a host of countercultural causes fought the police of Mayor Richard J. Daley while the nation watched on television. As President Bill Clinton later observed in the first volume of his memoirs, Vietnam was only one point of contention in what was really a wider clash between generations, social classes and moral cultures:

“The kids and their supporters saw the mayor and the cops as authoritarian, ignorant, violent bigots. The mayor and his largely blue-collar police force saw the kids as foul-mouthed, immoral, unpatriotic, soft, upper-class kids who were too spoiled to appreciate authority, too selfish to appreciate what it takes to hold a society together, too cowardly to serve in Vietnam …”

The 1968 convention marked the end of the New Deal coalition that had shouldered Franklin Roosevelt, Harry Truman, John F. Kennedy and Lyndon B. Johnson to the White House. It wasn’t that white working-class Americans turned away from the party so much as that political reformers representing the young, the newly wealthy, the suburban and the higher educated deliberately cut party ties with them. “Boss” Daley, the authoritarian Irish Catholic mayor from the blue-collar Bridgeport neighborhood, became the poster boy for all that was “bigoted” and socially regressive in neighborhood-based, white ethnic America.

The new era

Over the next four years, a commission on party structure and delegate selection, with Sen. George McGovern as chairman, introduced a series of reforms ensuring that, culturally as well as politically, the delegates to the 1972 Democratic convention would resemble the young activists who had battled the police in Chicago more than delegates who had been seated inside. The McGovern Commission, as it came to be called, established state primaries that, in effect, abolished the power of the old city and state bosses, most of whom came from white ethnic stock. The commission also established an informal quota system for state delegations to assure greater representation of racial minorities, youths and women that by 1980 became a mandate that half of every state delegation must be women.

The 1972 Democratic platform formally introduced the party’s commitment to identity politics. Rejecting “old systems of thought,” the platform summoned Democrats to “rethink and reorder the institutions of this country so that everyone — women, blacks, Spanish speaking, Puerto Ricans, Native Americans, the young and the old — can participate in the decision-making process inherent in the democratic heritage to which we aspire.” There was also this: “We must restructure the social, political and economic relationships throughout the entire society in order to ensure the equitable distribution of wealth and power.” The delegates put flesh on these lofty moral commitments by adding a plank commending the forced busing of students in order to achieve racial balance in public schools. Blue-collar Boston exploded.

McGovern naively took for granted the traditional party loyalty of union leaders and the white working class. But these pillars of the New Deal collation recognized that McGovern’s creation of a new “coalition of conscience” built around opposition to the war, identity politics and a redistribution of wealth excluded some of their own conscientiously held moral convictions. McGovern went on to lose every state but Massachusetts and the District of Columbia — and with them the party allegiance of blue-collar workers, union leaders and — what often amounted to the same voters — conservative Roman Catholics.

Jimmy Carter was not a member of McGovern’s coalition of conscience: He had his own powerful sense of moral righteousness, one he derived from his Southern Baptist heritage of personal rectitude rather than McGovern’s secularized Methodist heritage of moral uplift and social reconstruction. There was much in that mix that was admirably righteous, especially the instinct to protect racial and sexual minorities from social oppression. The problem is that pursuing righteousness by expanding individual rights at the expense of communal values often creates greater social conflict. As sociologist Robert Bellah argued in 1991, “rights language itself offers no way to evaluate competing claims.” One side wins, the other loses.

Shazzam! You mean that entering the public square with the certainty that you are pursuing holiness and your opponents are depraved is bad for The Union? You mean “I’m right and you’re wrong” is divisive? Who knew? (Actually, most married couples do.)

I’ll See Your 2 Popes and Raise You 5 Presidents

That would be, after the next inauguration, Jimmy Carter, George H.W. Bush, Bill Clinton, George W. Bush, and Barack Obama all improving the world during the reign of Hilary or Donald. I wonder if Michael Sean Winters had President Obama in mind when he wrote:

All politicians should write their memoirs. After that, they should retire from the public stage beyond the occasional speech and whatever work the management of a presidential library entails. It is unhealthy for a democracy if new slots on the stage are not opened with regularity. Stroking the egos of former presidents is redundant. And, creating these personalized, secular and necessarily politicized charities will, beyond doubt, harm the brand of charity over time.

When professional athletes retire, they have a long life ahead of them. But they have precedents. Color commentators. Coaches. Automobile dealerships. Not so with presidents. Where do you go after being the most powerful man in the free world? Even presiding over Harvard seems like slumming.

Winters thinks the Clintons’ problem is moral earnestness:

The real problem here is not so much the foundation itself as the tone deafness of the Clintons to the suspicions of their motives. I have noted before that there is something creepy about the ethics of the Clintons, something commonly found among the do-gooders of the world. It goes like this: I am a good person, and X is not a good thing to do, yet I did it, therefore X must not be such a bad thing after all. It is true that they no doubt mix up their prideful motives with their altruistic ones. Find me the politician who doesn’t? But they take it to a level that is noxious.

I think it has more to do with their former lack of wealth. Hilary had to find a law job after Bill lost the Arkansas governor in 1980. They were supposedly in serious debt. How do you rub shoulders with the rich and famous (and Yale Law alums) if you aren’t rich? Well, you speculate in real estate, you take really really big speaking fees. Once out of the White House, you form a charity like the Gates. That shows you are philanthropic and rich. But it doesn’t play well with the hillbilly/hound dog in Bill, just as Huma’s break with Anthony Weiner doesn’t make Hilary look all that virtuous for standing by her man.

It’s Still Not 1968

Is this why Hillary Clinton will bring Bill back to the White House?

It’s worth repeating: there is no precedent in modern history for such a mass display of disunity by elected delegates at a national political convention as occurred this week in Philadelphia. Hundreds of people elected at primaries and caucuses not only vacated the Wells Fargo arena, they subsequently staged incendiary acts of civil disobedience and stared down Pennsylvania State Police riot cops—all to express the depth of their opposition to Hillary. Then, on Thursday, swaths of delegates chanted, booed, jeered, and walked out on Hillary during her nomination-acceptance speech. The closest analog may be the infamous Democratic convention of 1968, which erupted into turmoil mainly over the Vietnam War. But that turmoil mostly had to do with external protests met with violence by Chicago police. These acts of rebellion in Philadelphia were carried out by duly credentialed delegates.

The lack of coverage the tumult received, despite its historical significance, is indicative of a wider problem that Sanders supporters have long identified: few members of the elite media are sympathetic to the “Bernie or Bust” movement, which has resulted in disproportionately little media attention. Conversely, the failed #NeverTrump movement had countless devotees active in elite political, media, and ancillary spheres, so it received outsized coverage relative to the actual number of GOP voters who supported that position.