In The Prospect this morning (my effort to sample British magazines) I ran across and op-ed about Detroit’s bankruptcy. Lynn Paramore invoked the notion of faultlessness to understand who’s at fault and how isn’t in Detroit’s (and Michigan’s) financial mess:
Americans, like their counterparts elsewhere, had already watched innocent people pay deary for the 2007-08 financial meltdown, while financial institutions got special protection. Was it going to happen again?
Americans (not sure about their counterparts elsewhere), including Christian ones who may know better, like to think of the American people (read ourselves) as virtuous, hard working, salt of the earth, while the big financial and political institutions hold down the duties of villainy. After all, a standard trope in American politics is that Washington corrupts politicians, just as Wall St. brings down — whom? the ambitious graduates of prestigious MBA programs? Sure.
The same sort of demonization seems to be following Ben Sasse who is by no means innocent but whose very good Yale dissertation has gotten a lot of attention from journalists who are suspicious of the Tea Party and are looking not only for chinks in Sasse’s armor but appear to be inclined to see Ben stripped naked (like Job?).
The latest (after Sarah Posner) to unclothe Sasse is Heather Digby Parton, a name that sounds less than innocent of those hardworking Americans just minding their business. At Salon she takes aim at Ben’s dissertation and by virtue of his associations with the Tea Party turns Sasse into David Barton:
. . . it’s a fascinating treatise on the origins of the modern religious right in America. Unlike most historians, he believes that the conservative movement grew up in the 1960s not out of rebellion against the civil rights stances of the Democratic Party but rather the “secularization” of the culture in the wake of the Supreme Court rulings banning school prayer and Bible reading. He even goes so far as to claim that rather than a cynical decision to stoke the flames of Southern racism with the Southern strategy, it was Richard Nixon’s deep understanding of the Christian culture that led him to persuade evangelicals and conservative Catholics to join the GOP and usher in the era of conservatism in the last decades of the 20th century. It’s a novel understanding of that history, to say the least. Most historians cite Nixon’s pursuit of blue-collar Catholics as part of the strategy to peel off working-class votes with racial resentment. But Sasse’s dissertation is evidently persuasive in at least some respects.
But regardless of his level of accomplishment as a scholar, Ben Sasse clearly sees the world through the lens of a conservative Christian crusader. According to his website, he is a proponent of the most radical interpretation of religious freedom that’s in circulation today on the far right:
Ben Sasse believes that our right to the free exercise of religion is co-equal to our right to life. This is not a negotiable issue. Government cannot force citizens to violate their religious beliefs under any circumstances. He will fight for the right of all Americans to act in accordance with their conscience.
One wonders if he believes the child molestation at Warren Jeffs’ polygamous compound or Shariah Law honor killings are also non-negotiable religious beliefs that the government cannot force those people to violate under any circumstances. In any case, he is certainly a proponent of the Christian right manifesto, the Manhattan Declaration, which aims to change the strategy of the religious right from a purely moral argument to a legal doctrine that exempts religious adherents from following the law of the land.
So what do we have here? A writer for a progressive publication that refuses to trust the faculty at Yale University for awarding Sasse a degree? Somehow Sasse hoodwinked the history department at Yale into believing his concocted account of the Religious Right’s origins. For what it’s worth, I’ve read the dissertation and know that Sasse did not portray Nixon as having a “deep understanding” of Christians. Nixon did understand that Billy Graham was popular and respected and courted the evangelist. That’s not particularly deep, but given the media’s treatment of Graham and American revivalism, Nixon may have been as profound as his journalist watchdogs. And for double what it’s worth, if Ms. Parton is going to invoke a right to life as perhaps more sacred than religious freedom, has she told that to her pro-choice friends?
But the inconsistencies don’t matter when politics turn not only figures into cardboard cutouts but Yale dissertations into campaign literature. Thankfully, some historians can look past the politics to see that Sasse made a real contribution in his dissertation and that it has no direct bearing on electoral politics (which tends to be the money pit of American life). Charlie McCrary, a graduate student at Florida State University who should be careful about running for public office, should get the last word:
One of Sasse’s most enduring contributions is his demonstration of how the idea of “secularism-as-religion” made its way into popular (or what he calls “grassroots”) consciousness. Billy Graham and other religious leaders in the 1950s propagated the clash between Christian (or “tri-faith”) America and godless communists. What Sasse’s work helps to illustrate is how this model was re-purposed in the 19060s by non-elite middle class Americans to create the “religious right” and “secular left.” The Cold War abroad; the culture wars at home. “For though we may often forget this reality,” Sasse and/or his subjects remind us, “God is real, and there are ultimately only two places for us to stand–with him or against him” (189). Whereas all of America had been “with him,” a number of Americans were beginning to perceive an “enemy within.” Thus, the Supreme Court’s decisions tin the school-prayer cases Engel v. Vitale (1962) and Abington v. Schempp (1963), “kicking God out of schools,” only confirmed what people like New York Congressman Frank Becker already had seen coming: looming secularization.
To make this argument work, Sasse first narrates the complicated and contingent process by which the Engel and Schempp verdicts were reached. His second and third chapters provide the best and most thorough treatment of these cases that I’ve read. They’re not only worth reading but worth assigning, especially in upper-level courses on American religion, law, and politics. In these chapters it is particularly clear that Sasse does not argue that secularizers constituted a coherent, self-conscious movement. Instead, what was going on was a shift in the very understandings of the meanings of the words like “sectarian,” “nonsectarian,” and “religion” itself. In other words, this was the Supreme Court trying to stretch the Establishment Clause to apply to a type of pluralism–not to mention a style of argumentation–it wasn’t written to handle. It’s a complicated historical moment that Sasse, like many recent historians, zeroes in on, recognizing its seminal importance in the story of American religion and law.
Nuanced discussions like this, though, had little purchase with grassroots Americans. After all, you’re either with God or against God. Sasse cites polls showing 65-85 percent of the country opposing the Schempp decision, if not fully understanding it. The Supreme court, these folks concluded, must be against God. But why? Someone somewhere, an “enemy within,” was secularizing America. At least one person was willing to be that enemy, to adopt–and thus perpetuate–the either/or culture-war worldview; in so doing, in the following years and decades Madalyn Murray O’Hair “solidified her place as the human face of secularization” (315). Some commentators, as well as some Supreme Court justices themselves, especially Tom Clark, tried to amend this stark rendering. “Clark failed to grasp, however, that most citizens were not listening to his or other elites’ narrow explanations of what these cases meant,” Sasse writes. “They were mesmerized instead by Madalyn’s–and her preacher-opponents’–broader explanations of what the cases implied about the future of American life (331).
This figuration didn’t happen overnight, but it didn’t take very long either. Initially, Sasse argues, evangelicals were mixed in their reception to the decision and to countering legislation like the Becker Amendment (which declared that “Nothing in this [U.S.] Constitution shall be deemed to prohibit” Bible reading, prayers, or references to God in public institutions). However, amidst rhetoric of a state in open rebellion against God, many evangelicals, including Christianity Today, came to oppose the Supreme court’s decisions and support the Becker Amendment. Billy Graham, for example, “had regularly pointed to the Supreme Court’s prayer decisions on the stump as Exhibit Number One in support of his allegations of a belligerent secularist movement, a conspiratorial ‘anti-God colossus of materialism at home and of Communism abroad” (247). Using language resonant with David Sehat’s work, Sasse argues, “Religious Americans understood atheists not only as intellectual threats seducing individuals, but as threats to the moral order” (285).
The linking of “secular” with “left,” and the depiction of that combination as dangerous, became further solidified in the 1970s. It was then, too, that the party politicians started to use this dichotomization to their advantage. (This is an important component of the dissertation, since Sassee wants to demonstrate the bottom-up character of anti-secularization; thus, politicians pick up on the rhetoric only later, rather than manufacturing it themselves.) Sasse shows how Republicans like Nixon and McGovern used campus demonstrations and anti-Vietnam-War protests to stoke the fears of “Main Street,” “a middle America horrified at creeping permissiveness and the possibility of widespread social disorder” (345). Spiro Agnew, bombastic and sometimes off-putting though he was, struck a certain chord with middle Americans, many of whom were evangelicals. After the rhetoric surrounding the Engel and Schempp decisions, Time’s 1966 Death-of-God cover, the publicity of Madalyn Murray O’Hair, and now the student protest movements, Billy Graham noted in 1968 that many in his flock were beginning to move right politically (355). In short, the “silent majority” was taking shape.
Here, Sasse’s interpretation is different from, for example, Matthew Lassitner’s 2007 book The Silent Majority, though not directly contradictory. As Posner notes, Sasse certainly gives short shrift to the racial, pro-segregationist movements that helped to form the religious right, as Lassiter and others, such as Randall Balmer, have shown. Perhaps this is because Sasse has a nostalgically rosy picture of his subjects. Or, perhaps he was less aware of these factors, much clearer after a decade of historical work than they were in 2004. Or perhaps his focus was elsewhere, and he saw these topics as less relevant to his specific argument about anti-secular rhetoric. In any case, Sasse’s work only adds to these explanations of the effectiveness of the rhetoric of a silent (and “moral”) majority. He is in agreement with Lassiter, Balmer, and others, in his overall point: “if one wants to identify the single most momentous marker in the transformation of formerly Democratic white religious Americans into reliable Republican voters in presidential contests, that moment is not 1980 or 1984, but 1972” (410). This pre-history of the religious right and Moral Majority, focusing on Nixon’s supporters and the culture of 1970s evangelicalism, looking for historical explanations beyond myopic focus on the “Reagan revolution,” compliments other recent and upcoming work from Darren Dochuk, Leslie Durroughs Smith, Mike McVicar, and many others.
So, what does the Weekly Standard or Posner see in this work? If Sasse’s dissertation is a polemic against anyone, it’s against academic historians who too frequently have either ignored the religion of middle America or assumed it to be unworthy of study. When making these points, though, Sasse is not clear about exactly who does this. He complains about the blind spots of “academic historians” who ignore religion and assume its “retreat” after the Scopes Trial. His citations, though, are mostly of U.S. history surveys. For example, he argues, “After the 1960s, survey text religion must be rushed quickly off the stage” (417). In this section he echoes some arguments from Jon Butler, his dissertation’s co-advisor, in his article “Jack-in-the-Box Faith,” which was published the same year as Sasse’s dissertation. In the final pages, Sasse rails against “historians as a whole,” who are unconvinced of religion’s ability to be a real motivating factor in people’s lives, anything more than a “veneer” for other interests.
Sasse’s use of terms like “middle America,” “grassroots,” and “Main Street” do sound like politically and perhaps racially charged rhetorical devices in 2014 (because they are), but the terms were in use in the period Sasse is describing. He could interrogate the categories better, or lay out clearer definitions, but the decisions to use his subjects’ terminology as his own is methodologically defensible. Furthermore, Sasse does frequently appear sympathetic to his conservative evangelical subjects (or maybe, to use a phrase I often hear but don’t really understand, he’s just “taking them seriously”), and the final section’s indictment of twenty-first-century academic “elites” resonates with his picture of 1960s elites’ departures from middle America’s sensibilities. Sasse does believe that the 1960s and 1970s were in fact times of secularization, at least among the Supreme Court, academics, and the New York Times, though certainly not among middle America, but he also recognizes, and demonstrates persuasively, how the label “secularization” worked to link together a variety of ideas, movements, and people that otherwise would not fit in the same category. Indeed, Sasse argues, “other segments of the population,” that is, not white evangelical middle America, “represented visibly by the ACLU, the Northeastern legal establishment, and most Jewish groups” did in fact try to secularize Aemrica (448).
To what extent this is true, and what it means, is up for debate and discussion. But the main point Sasse makes is not this one; it’s that many Americans believed all these secularizers to be in league with one another, part of a coherent secular agenda, a program represented of even spearheaded by O’Hair–even though almost no one involved in these groups would see it that way. This is a persuasive argument, and it helps to answer a central question: How is it that conservative white evangelicals have come to see their worldview, their politics and practices, as coherent? A primary way has been in defining a common enemy. And thus, what it meant to be “religious” in 1964 or in 1972 or 1980 (or 2014?) was not much of a positive assertion but rather an act of negative definition. “Religious” means not secular or anti-secular: “anti-Madalyn.” Sasse argues this explicitly, saying “it is more accurate to conceive of much of grassroots white America as being repelled by a secular left, than as attracted by the particular policy visions of the religious right” (450). In this way, the construction of the “secular left” enabled the construction of a religious right.
Old Life 