Category "Religion and The State"

Faith Lost In W’s Designs On Science

August 28th, 2005 by Andy in Religion and The State

Faith Lost In W’s Designs On Science
New York Daily News
August 25th, 2005

The newest controversy surrounding George W. Bush brings into plain sight the issue of the relationship of religion to our educational system. President Bush has said that he believes that the newest term for a universe created by a supreme being, “intelligent design,” should, right next to evolutionary theories, be given equal time in public schools. Perhaps he has forgotten about the separation of church and state. We do not have any obligations to religion other than to allow those who believe to state their beliefs freely unless those beliefs embrace terrorist acts or the murder of abortion doctors (which are largely the same thing).

At the same time it seems to me that those who want to rant and rave about the stupidity of those who believe in God seem to miss another very important point about the species: People love to know things, and they also find great comfort in thinking they know things.

Those in religion and those in science will become huffy and condescending if asked for a bit of detail about how they concluded how it all began. That is because our insecurity demands that we have some sense of where it all came from and, as some in the sciences now claim, when our world came into existence.

But what those in the sciences do not seem to understand is that there are people in their own world who have no difficulty accepting “intelligent design” even if they have risen to the top of their fields.

Read the full article here…
http://www.nydailynews.com/news/ideas_opinions/story/340273p-290546c.html

The Parable of Jesus and the Rubber Chicken

August 28th, 2005 by Andy in Religion and The State

The Parable of Jesus and the Rubber Chicken
What if Christ spoke at a Republican Party fund-raiser?
By Tom Peyer
Slate.com

Aug. 25th, 2005

TRANSCRIPT OF JESUS CHRIST’S REMARKS AT A REPUBLICAN PARTY FUND-RAISER, CRAWFORD, TEXAS, AUGUST 2005

Thank you, Mr. Chairman. I’m going to have a hard time living up to an introduction like that. (LAUGHTER)

First, let Me express My gratitude for your support over the last few years. It’s nice to be thought of as a winner for a change. If I had known we’d get the House, the Senate, and two consecutive terms in the White House (APPLAUSE)-if I’d known all that, I would have had an easier time that Friday on the Cross, let me tell you. (LAUGHTER, APPLAUSE)
But seriously, folks (LAUGHTER)-no, seriously, that day did pass, and then two more. Then I rose from the dead. (CHEERS, APPLAUSE) Thank you. I rose from the dead and I flew up to Heaven. But first, you’ll remember, I made a little side trip to Hell (SCATTERED BOOS) just to get a look at how they do things. And I’m here to tell you, Hell is just like Heaven (AUDIBLE GASPS)-but with taxes. (LAUGHTER, CHEERS, APPLAUSE)

I’d especially like to thank President Bush, who gave me a free Pioneer membership. (AUDIBLE GASPS, MUTTERING) Was I not supposed to say that? Sorry. My point is, the president’s a good man. The only real difference between Me and him is his daddy found a way to forgive Bill Clinton. (WILD APPLAUSE)

This president married well, too. He married a woman. (CHEERS, APPLAUSE) That’s the right way. That’s the way my Dad intended. Respect the sanctity of marriage. Now a few loud people keep saying the government should forget about sanctity, forget about religion. They want separation of church and state. See these hands? See the holes in them? That’s separation of church and state. (APPLAUSE) I know George W. Bush, and I know he won’t ever let that happen to me again. (CHEERS, APPLAUSE)

Ken Mehlman asked me to come down here today to meet with you good people and clear up a few things you’ve been wondering about. I told him I’d be glad to eat a little crow for a good cause. You’ll forgive me if I read a brief prepared statement, but Ken and my Dad want me to get this just right. (LAUGHTER) Here goes.

“In My youth, I made certain ill-advised statements that I now regret. If I offended anyone, I apologize. I want to clarify that it is easy for a rich man to enter the kingdom of Heaven. (CHEERS, WILD APPLAUSE)

“I’d like to apologize specifically to the money-changers. It is My sincere hope that you will come back into the Temple free of charge as My guests.” (WILD APPLAUSE, CHANT OF “U.S.A! U.S.A!”)

Finally-and this is Me speaking for Myself now-I want to say to the meek: Once we finally get rid of the death tax, you’re not inheriting anything. Not while you’re meek, so buck up. (CHEERS) And that goes double for you peacemakers. (LAUGHTER) Good night and Dad bless America. (CHEERS, WILD APPLAUSE)

Tom Peyer is a co-editor of O Holy Cow: The Selected Verses of Phil Rizzuto. Still from The Gospel of John on the Slate home page by Toronto Film Studios/Zuma Press.

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

Patriot Pastors

August 9th, 2005 by Andy in Religion and The State

Patriot Pastors
Marilyn H. Karfeld
Cleveland Jewish News

Evangelical clergy seek to save America through the ballot box

America is a Christian nation, at least if you’re counting noses. An overwhelming majority of Americans - 77% or 159 million people - identify themselves as Christians, a recent study shows. Jews, who only comprise 1.3% of the population, rely on the First Amendment’s ban on the state’s endorsing any religion to protect their minority status.

Thus, the Ohio Restoration Project (ORP) has stunned many Jews with its plan to identify and train 2,000 so-called “Patriot Pastors” to get out the evangelical vote for the Ohio primary in May 2006.

The Rev. Russell Johnson, ORP head and senior pastor of Fairfield Christian Church, an evangelical congregation in suburban Columbus, casts the 2006 election as an apocalyptic clash between a virtuous Christianity and the evildoers who oppose Christianity’s values.

“This is a battle between the forces of righteousness and the hordes of hell,” says Johnson on his church’s website. He exhorts evangelical clergy to get off the sidelines and lead America away from secularism and godlessness through the ballot box.

Before the 2004 presidential election, Johnson denounced tax-supported schools that have banned the teaching of creationism, Bible reading and prayer. He blasted the “pagan left” for its warfare against the very definition of marriage. He decried “homosexual rights” that will come with “a flood of demonic oppression.”

Most important, he envisions a Christian America. “Reclaiming the teaching of our Christian heritage among America’s youth is paramount to a sense of national destiny that God has invested into this nation,” he writes on his church website.

In the 2004 presidential election, conservative evangelical Christian voters found a national candidate who shared their values. Thus, they turned out in record numbers to vote for President George Bush.

Wielding Christian power at the polls

ORP hopes to capitalize on that newfound evangelical political fervor. There will be Patriot Pastor policy briefings in eight targeted cities, including Cleveland and Canton/Akron. The pastors are expected to host voter-registration drives in their churches. They will distribute voter guides provided by the Christian Coalition and the Center for Moral Clarity, to “clarify the positions of various candidates, who at times, would like to remain vague and noncommittal,” the ORP website states.

Their goal is to register 500,000 new conservative voters, spreading the church’s view from the pulpit on “values” issues. Ohio for Jesus advertising in 30-second radio spots would feature Secretary of State Kenneth Blackwell, Republican candidate for governor.

White House adviser Karl Rove has acknowledged that one of his main strategies for the 2004 election was to turn out the white, evangelical Protestant vote. On Election Day 2004, four million more evangelicals voted than in 2000, when Bush lost the popular vote to Democrat Al Gore. (Bush won that race in the Electoral College.)

Ballot issues banning gay marriage, including one in Ohio that amended the state constitution to limit marriage to a union between one man and one woman, drew large numbers of rural and suburban conservatives to the polls.

Buoyed by such success, ORP has new plans to wield conservative Christian influence at the polls.

The Patriot Pastors would help build a database of 300,000 postal addresses and 100,000 e-mail addresses to recruit a network of like-minded Christian voters to be 21st-century Minutemen. These volunteers would help transport the elderly to the polls, provide childcare so parents can vote, and assist with voter registration drives and rallies.

As a nonprofit organization, ORP hopes to raise $1 million for a campaign war chest. The immediate goal is to elect conservative Blackwell as Ohio’s next governor in 2006. A charismatic speaker, Blackwell will be invited to address a statewide Ohio for Jesus rally in late February to mid-March 2006.

Also invited to address the rally are conservative Christians such as the Rev. Franklin Graham, Dr. James Dobson and the Rev. Rod Parsley. Republican politicians expected to attend include former U.S. Rep. Bob McEwen of Hillsboro, Ohio, and former Amb. Alan Keyes. Former Democratic Sen. Zell Miller of Georgia, keynote speaker at the 2004 Republican National Convention, is also on the schedule.

Rallies like the above notwithstanding, ORP insists it is nonpartisan and complies with IRS rules that bar nonprofits from endorsing political candidates.

Read the full article here…
http://www.clevelandjewishnews.com/articles/2005/08/01/news/loca l/acover0729.txt

Ohio Televangelist Has Plenty of Influence

July 16th, 2005 by Andy in Religion and The State

Ohio Televangelist Has Plenty of Influence, But He Wants More
By Ted Wendling
Chicago Tribune

July 1, 2005

COLUMBUS, Ohio — It’s 10:30 a.m. on a Sunday, and the 5,200-seat sanctuary at the World Harvest Church is pulsating with Christian energy.

Worshipers are jumping for Jesus like teenagers at a rock concert as Pastor Rod Parsley, central Ohio’s raging prophet of prosperity, appears in an explosion of sound and light
Buoyed by the emergence of values voters in the 2004 election and fueled by righteous fury at the nation’s courts over the issues of abortion and gay marriage, Parsley, 48, has been whipping America’s evangelical churches into a froth.

For almost a year now, he has crisscrossed the country on a “Silent No More” tour, granting interviews to national news publications and giving notice that he intends to be a major player in state and national politics in the coming years.

Political organization

Parsley’s political platform is the Center for Moral Clarity, a nonprofit formed last summer.

The center is closely aligned with the Ohio Restoration Project, an effort that seeks to organize 1,000 Ohio “Patriot Pastors” who will recruit a network of values voters to become today’s “Minute Men.”

Project activities are scheduled up to the 2006 election, including statewide pastor policy briefings, “Ohio for Jesus” radio spots featuring Ohio Secretary of State Ken Blackwell, voter-registration drives and an “Ohio for Jesus” rally in 2006.

If Parsley’s declaration that he will be silent no more sounds incongruous coming from a man who already heads a $40 million-a-year ministry accessible worldwide via 1,400 TV stations and cable affiliates, Parsley has a ready answer.

For too long, he says, the secular left has intimidated Christians. Ministers also have surrendered their First Amendment right to engage in partisan politics, he says, relegating their churches to the status of “social clubs.”

Parsley’s call to action bristles with the metaphors of war. In his writings, he casts himself as a gladiator for God, advancing on “the very hordes of hell in our society.”

Parsley’s critics contend that his political assault comes perilously close to jeopardizing his church’s tax-exempt status because he has done everything but use his pulpit to endorse Blackwell for governor in 2006.

Blackwell wrote one of the four blurbs for Parsley’s new best-selling book, “Silent No More.” In January, Parsley and his mother, Ellen, donated the maximum $2,500 each to Blackwell’s campaign. The pastor also has taken Blackwell around the state on his Silent No More tour, introducing him as Ohio’s “6-foot, 4-inch man of steel.”

Blackwell says Parsley is just one of many Ohio ministers who support him. “Rod Parsley and I are friends,” he said. “We have found common ground on a host of social and cultural issues from the protection of innocent life to the defense of traditional marriage.”

Back at his church, Parsley, drenched in perspiration and wiping his face with a black handkerchief, tells the cheering throng on this Sunday that God has chosen him to be a “catalyst for confrontation.”

“Our times demand it, our history compels it, our future requires it and God is watching,” he says, repeating his book’s final words.

Dismissed by many as Elmer Gantry with a credit-card reader, Parsley is equally revered by others as a stentorian voice of morality in a debauched society.

“Rod Parsley is a man of integrity, a man of character, a man of great moral fiber,” said Darrell Scott, pastor of New Spirit Revival Center, a Pentecostal church in Cleveland Heights. “I really believe the moral fiber of America has continued to erode, and I believe that the failure of great societies like America didn’t necessarily come from outside attacks, but from moral failure.

“Rod Parsley preaches a message of holiness, and because I agree with the message and I know the messenger, I endorse what he’s speaking of.”

Study in contrasts

Interviews and public records show that Parsley is a study in contrasts. He opposes abortion but supports the death penalty.

He decries the nation’s incivility and obsession with sex, but defended the conduct of his father when the senior Parsley was accused of sexually harassing his sister-in-law and punching out a house painter in a bill dispute. He claims he has cured cancer with prayer, but he has been unable to cure his son of a form of autism known as Asperger syndrome.

Parsley, who dropped out of Circleville Bible College during his second year, also urges members of his church and the millions who have watched his Breakthrough ministry on TV to tithe at least 10 percent–regardless of their financial status–telling them that God will return the money.

He has preached this prosperity gospel while accumulating vast personal wealth, including a $1 million, five-bedroom, 5 1/2-bath house with a swimming pool; a $63,000 Cadillac and a $68,000 Lexus LX470 for himself and his wife, Joni; and a $5,000 Polaris all-terrain vehicle.

Parsley shares a gated 21-acre compound with his mom and dad–church officials Ellen and James Parsley–who live in a $940,000 home.

Parsley’s undisclosed salary and royalties from books, CDs and collectibles such as $15 “Born 2 Raze Hell” T-shirts allow him to pursue recreational passions, such as hunting.

Parsley also has a permit to carry a concealed weapon–obtained, he said, because he received death threats.

Asked about his lavish lifestyle, Parsley says he wants “to create a culture where people enjoy the prosperity that God’s given us.”

He addressed the question more directly in his book “God’s Answer to Insufficient Funds.”

“Everybody believed in prosperity until the secular press got upset about it,” he wrote.”… Don’t ever be ashamed of the blessing of God on you. Just throw your head back and say: `Bless me, God. Bless me until I can’t stand it.’”

Copyright © 2005, _Chicago Tribune_ http://www.chicagotribune.com/

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

The Ayatollah of Holy Rollers

June 26th, 2005 by Andy in Religion and The State

“The Ayatollah of Holy Rollers”
America’s Religious Right - Saints or Subversives?
By Steve Weissman
t r u t h o u t | Investigation

May 31st, 2005

Death by stoning for atheists, adulterers, and practicing male homosexuals.

Stoning - or possibly burning at the stake - for atheists, heretics, religious apostates, followers of other religions who proselytize, unmarried females who are unchaste, incorrigible juvenile delinquents, and children who curse or strike their parents.
And, oh yes, death to witches, Satanists, and those who commit blasphemy.

Does this sound like a radical Islamist nightmare, a replay of Afghanistan under the Taliban?

Welcome to the United States of America as Christian Reconstructionists hope to run it. Not as a democracy, which they see as secular heresy. But as a reconstructed Christian nation, complete with biblically sanctioned flogging and slavery.

The Bible rules, OK? And, in its name, a small elect of true believers are now seeking capital-D Dominion over every aspects of our government, laws, education, and personal lives.

An Unlikely Prophet

Reconstructionists have become the extremists to watch, and the key to understanding the current political zing of everyone on the religious right from Sunday-go-to-church Southern Baptists to neo-Nazis in Christian identity militias.

The movement and its “Dominion Theology” are relatively new, dating from the publication in 1973 of The Institutes of Biblical Law by the late Rousas John Rushdoony. A man of widely acclaimed brilliance and near-encyclopedic knowledge, Rushdoony claimed to descend from a long line of aristocratic Armenian clerics reaching back to the year 315. He himself was an ordained minister in the Orthodox Presbyterian Church, not be confused with the generally liberal Presbyterian Church (USA).

Rev. Rushdoony was no liberal. Though gentle in his personal demeanor, he and his Chalcedon Foundation preached nothing less than a holy war “to demolish every kind of theory, humanistic, evolutionary, idolatrous, or otherwise, and every kind of rampart or opposition to the dominion of God in Christ.”

As early as 1963, Rushdoony wrote a “Christian revisionist” historical account called The Nature of the American System, in which he rejected the separation of church and state. The authors of the Constitution, he wrote, intended “to perpetuate a Christian order.”

He similarly opposed the secular bent of American public schools, becoming an early proponent of Christian home-schooling, which he defended as a First Amendment right of their parents.

“We must use the doctrine of religious liberty … until we train up a generation of people who know that there is no religious neutrality, no neutral law, no neutral education, and no neutral civil government,” explained his son-in-law Gary North. “Then they will get busy constructing a Bible-based social, political and religious order which finally denies the religious liberty of the enemies of God.”

Rushdoony opposed labor unions, women’s equality, and civil rights laws. He favored racial segregation and slavery, which he felt had benefited black people because it introduced them to Christianity. He largely denied the Holocaust. And he made it kosher for Christian leaders like Pat Robertson and Jerry Falwell openly to despise democracy.

“Supernatural Christianity and democracy are inevitably enemies,” wrote Rushdoony, “Democracy is the great love of the failures and cowards of life.”

In the highly divided world of Christian denominations, Rushdoony was - in journalist Marghe Covino’s exquisite phrase - the most unlikely “Ayatollah of Holy Rollers.” Few members of the Assembly of God or other evangelical, Pentecostal, or charismatic churches even know his name, and they are only now becoming comfortable with some of his ideas.

Evangelicals, who provide most of the foot soldiers for the religious right, have long stressed a personal relationship with God and the importance of having a born-again religious experience. Rushdoony, as an Orthodox Presbyterian, focused less on how they felt their inner faith than on how they lived their lives and obeyed “God’s law.”

Evangelicals immerse themselves in the New Testament and some of their mega-churches at times seem almost New Age. Rushdoony was an Old Testament patriarch, following in the more austere tradition of Puritan rule in the Massachusetts Bay Colony, John Calvin’s theocratic governance of early 16th Century Geneva, and the Mosaic law of the ancient Israelites.

Evangelicals - or at least most of them at present - believe that Christ will return to establish a Millennium of biblical rule, and many take as gospel the End Time stories of the Rapture that the Rev. Tim LaHaye has popularized in his “Left Behind” novels. Rushdoony saw LaHaye’s dispensational prophecies as “cheap grace” and “escapist theology,” preaching instead that Christ would return only after virtuous Christians created “a world order under God’s law.”

Nor are Evangelical leaders rushing to proclaim their adherence to the terrifying Christian theocracy that Rushdoony’s Reconstructionists now seek. Few Americans want to live like Puritans or die at the stake for committing a sin. “Dominion Theology” is not an easy revolution to sell, at least not yet.

In the November 1998 issue of Reason, Walter Olson told of two of televangelist Jerry Falwell’s associates who wrote an article in which they criticized the Reconstructionists for advocating ideas that even they, as biblical fundamentalists, found “scary.” As an example, the authors mentioned “mandating the death penalty for homosexuals and drunkards.”

Rushdoony dashed off a letter to the editor complaining. Reconstructionists, he wrote, had no intention of putting drunkards to death.

With denials like this, the Reconstuctions “allow everyone else to feel moderate,” Olson concluded. “Almost any anti-abortion stance seems nuanced when compared with Gary North’s advocacy of public execution not just for women who undergo abortions but for those who advised them to do so. And with the Rushdoony faction proposing the actual judicial murder of gays, fewer blink at the position of a Gary Bauer or a Janet Folger, who support laws exposing them to mere imprisonment.”

But the gap between the Biblical “moderates” and Reconstructions is getting shorter every day. As an Evangelical Southern Baptist, Falwell still distances himself from Rushdoony over questions of theology. But, he increasingly talks of Christians exercising dominion over America’s secular institutions.

So does the charismatic Pat Robertson. “”There is no way that government can operate successfully unless led by godly men and women operating under the laws of the God of Jacob,” he wrote in The New World Order.

So do evangelical preachers like James Dobson, Don Wildmon, D. James Kennedy, and Tim LaHaye. Whatever they might believe about the End Times, and no matter how often they deny that they’ve become Reconstructionists, today’s evangelical leaders no longer leave the future to the power of prayer while waiting passively for Christ to return.

“Christian Reconstructionism is a stealth theology, spreading its influence throughout the Religious Right,” explains journalist Frederick Clarkson, who closely follows the field. As he sees it, the Reconstructionists gave evangelicals a new set of ideological tools. These included Rushdoony’s apocalyptic vision of rule by biblical law, his analysis of America as a Christian nation, the prospect of complete control, intellectual self-confidence, and a positive program for political involvement.

All of these the evangelicals had historically lacked, while the Reconstructionists wanted the one thing the evangelicals had - a huge army of followers they could mobilize with their churches, Bible colleges, publishing houses, and broadcasting stations.

“As recently as the early 1990s, most evangelicals viewed Reconstructionists as a band of theological misfits without a following,” says Clarkson. “All that has changed, along with the numbers and character of the Christian Right. The world of evangelicalism and, arguably, American politics generally will not be the same.”

If Clarkson is right, and the evidence suggests that he is, Rushdoony has inspired a major revolution in American religious thought, one that now threatens to provoke a political revolution as well. But before taking to the barricades with Bible in hand, his troops would do well to realize that Rushdoony has smuggled into their kit some very un-Christlike politics.

Witch Hunting

No surprise to those who track the religious right, Rushdoony enjoyed a long friendship with Robert Welch, the founder of the John Birch Society and the man who accused President Dwight Eisenhower of being a knowing Communist agent. Rushdoony took great interest in how the Birchers worked and even mentioned them admiringly in his epic Institutes of Biblical Law. “The key to the John Birch Society’s effectiveness has been a plan of operation which has a strong resemblance to the early church,” he wrote. Rushdoony denied ever becoming a Bircher himself, but not because of any political disagreement. As he told Marghe Covino of the Sacramento News & Review, “Welch always saw things in terms of conspiracy and I always see things in terms of sin.” A witty bon mot, Rushdoony’s response overstated the divergence. He, too, found conspiracies everywhere. But where his friend Welch saw Reds, Rushdoony saw Satan and his modern-day hellhounds, the followers not only of Karl Marx, but also of Charles Darwin, Sigmund Freud, John Dewey, and - of course - the Unitarians.

“All sides of the humanistic spectrum are now, in principle, demonic; communists and conservatives, anarchists and socialists, fascists and republicans,” he explained.

Pushing his rightwing politics, Rushdoony was one of the first members of the secretive Council for National Policy, which the Rev. Tim LaHaye and others started to bring right-wing Christians, other conservative activists, and John Birchers together with wealthy patrons willing to fund them. He also served on the board of Dr. Jay Grimstead’s Coalition on Revival (COR), an umbrella group that attempted to bridge the theological differences of competing sects within an increasing emphasis on dominating secular institutions.

Characteristically, Rushdoony soon found fault with both the Council and Coalition, as he did with most religious and political organizations. But both succeeded in selling his far right politics and theocratic religious ideas to millions of unsuspecting evangelicals, who had once led America’s fight to keep church and state forever separate.

They should have known better, and so should we all. “The purpose of regeneration is that man reconstruct all things in conformity to God’s order, not in terms of man’s desire for peace,” Rushdoony warned in his Institutes of Biblical Law. “This purpose and mission involves law and coercion.”

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

The Lure of Christian Nationalism

June 12th, 2005 by Andy in Religion and The State

The Lure of Christian Nationalism
America’s Religious Right - Saints or Subversives?
By Steve Weissman
t r u t h o u t | Investigation

April 6th, 2005

Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof…
— First Amendment to the United States Constitution

The Government of the United States of America is not, in any sense founded on the Christian religion.
— Treaty of Tripoli, signed on June 10, 1797, by President John Adams.

When Lt. Gen. William G. “Jerry” Boykin boasted that his God was bigger than Islam’s, many people demanded his scalp. But, as angry as his critics were, they dismissed what he said as little more than military machismo, political insensitivity, and bone-headed public relations. How could we possibly win Muslim hearts and minds when this highly decorated Crusader so callously belittled Allah?
Few critics asked the tougher question: What did Gen. Boykin’s remarks mean for the U.S. Constitution, which he had sworn to support and defend, and which - in the very first words of the First Amendment - forbids any “establishment of religion?”

Dressed in full military uniform with his spit-polished paratroop boots, Boykin spoke to at least 23 evangelical groups around the country, proclaiming that America was “a Christian nation.”

“We in the army of God, in the house of God, kingdom of God have been raised for such a time as this,” he declared. “[Our] spiritual enemy will only be defeated if we come against them in the name of Jesus.”

Defending Boykin, Secretary of Defense Donald Rumsfeld carefully cast the issue as one of free speech and religious freedom, both of which the First Amendment guarantees.

“There are a lot of things that are said by people that are their views,” said Rumsfeld, “and that’s the way we live. We are free people and that’s the wonderful thing about our country, and I think for anyone to run around and think that can be managed or controlled is probably wrong.”

But, in expressing his beliefs, Gen. Boykin spoke as a high-ranking official. A former commander and 13-year veteran of the top-secret Delta Force, he had recently become deputy undersecretary of defense for intelligence, the Pentagon’s top uniformed spook. In that post, he helped expand American torture at Abu Ghraib and currently oversees the Pentagon’s worldwide covert operations, including the widely reported “death squads.”

Nor was Gen. Boykin simply passing comment on the religious and cultural heritage of his fellows Americans. Instead, the evangelical general directly challenged the plain language of the Constitution and over 200 years of Supreme Court decisions maintaining what Thomas Jefferson called “the separation of church and state.”

A Christian Nation

With all their many sects and denominations, American evangelicals differ on all sorts of questions, from when Jesus Christ will return to the proper way to run a church. But most Southern Baptists and Pentecostals share the belief, more political than religious, that America once was and should again become a Christian nation.

This is Christian nationalism, and no one has done more to popularize it than an energetic young man named David Barton. A self-taught historian, he has dredged up hundreds of fascinating historical quotes and anecdotes in an effort to prove that the founding fathers were primarily “orthodox, evangelical Christians” who intended to create a God-fearing Christian government.

Barton’s books, videos, and Wallbuilders website are wildly popular on the religious right, and his views have become gospel for Pat Robertson’s Christian Coalition, James Dobson’s Focus on the Family, Jerry Falwell’s Liberty University, D. James Kennedy’s Coral Ridge Ministries, Phyllis Schafly’s Eagle Forum, and hundreds of Christian radio and TV stations.

In 2002, Barton appeared on Pat Robertson’s 700 Club armed with a stack of books and historical artifacts.

“This is the book that the founders said they used in writing the Declaration … John Locke’s Two Treatises of Civil Government, from 1765,” he showed Robertson. “This quotes the Bible 1,700 times to show the proper operation of civil government. No wonder we have had a successful government - 226 years we celebrate this year. There are 1700 Bible verses at the base of what they did in writing the Declaration.”

“So,” said Barton, “this nonsense that these guys wanted a secular nation, that they didn’t want any God in government, it doesn’t hold up.”

Robertson asked about a Revolutionary War motto.

“The motto … was ‘No king but King Jesus,’” said Barton. “It was built actually on what Jefferson and Franklin had proposed as the national motto, which is, ‘Rebellion to tyrants is obedience to God.’”

To his credit, Barton highlights the religious side of the American Revolution that conventional historians often overlook. But to his critics, Barton’s hyperactive enthusiasm quickly outruns any historical expertise he might have. He ignores mountains of evidence that contradict what he wants to believe. He relies on second- and third-hand sources, often with a religious agenda of their own. He fails to put much of anything in context. He misquotes and distorts Supreme Court decisions. And, he confuses his present-day evangelical faith with the very different religious sentiments of earlier times.

Even more galling to his critics, Barton systematically fails to see that many, if not most, of the founders were men of the 17th and 18th Century Enlightenment, who consciously rejected any literal interpretation of the Bible. To the degree they had religious faith, and many did, they believed in a God who - like a cosmic watchmaker - created the world and its natural laws, and then played no further part.

Deism, as they called their belief, runs unmistakably through the Declaration of Independence, in which Thomas Jefferson wrote of the “the Laws of Nature and of Nature’s God” rather than of the personal, miracle-working God of David Barton’s Christianity.

To cite only one example:

I have recently been examining all the known superstitions of the world, and do not find in our particular superstition [Christianity] one redeeming feature. They are all alike, founded upon fables and mythologies. (Letter to Dr. Woods)

Barton short-changes this Enlightenment philosophy. At one point, he even claimed that Jefferson wanted his wall of separation to work in only one direction. “Government will not run the church,” Barton paraphrased him, “but we will still use Christian principles with government.” Jefferson never said anything of the kind, as Barton was later forced to admit.

Similarly, he quoted “the father of the Constitution,” James Madison:

We have staked the future of all of our political institutions upon the capacity of each and all of us to govern ourselves according to the Ten Commandments of God.

No one could find where Madison ever said anything close. In fact, in the debate over religious freedom in Virginia, he said the opposite, advocating “total separation of the church from the state.” Again, Barton had to back down.

Rob Boston, of Americans United for Separation of Church and State, is perhaps Barton’s most persistent critic, and accuses him of “factual errors, half truths and distortions.” Boston has published a list of 12 bogus quotations that Barton has admitted getting wrong.

But Barton suffers a bigger glitch. His “history” undermines his conclusion. The more he can show the founders as Christian in their personal convictions, the less he can answer the obvious: Why, then, did they leave out of the Constitution any mention of God, Jesus Christ, or Christianity? And why did they explicitly reject any religious test for public office, which many of the colonies had enforced?

The explanation is simple. Whatever their religious beliefs, their political philosophy led the founders to move in a different, revolutionary direction. Because they had seen religious conflict and repression first hand, and knew of the bloody religious wars in Europe, the authors of the Constitution set out purposely NOT to create a Christian nation. And they did it by prohibiting both the establishment of a national church and the mixing of God and government.

Succeeding generations have maintained the wall only imperfectly, as when Congress put the words “under God” in the Pledge of Allegiance during the Cold War hysteria of the 1950s. But, until recently, the vast majority of Americans paid at least lip service to the separation of church and state, and no one more fervently than Southern Baptists and Pentecostals, who feared that Episcopalians, Congregationalists, Catholics, and others might use the power of the state against them.

Now growing rapidly while the more established denominations decline, the evangelicals suddenly see a chance to bend government to their will. This likely explains why they have reversed their belief in separation and adopted a radically new understanding of American history.

As for David Barton, he became vice-chairman of the Texas Republican Party, which has committed itself officially to declare the United States “a Christian nation” and “dispel the myth of separation of church and state.” He also took a job in 2004 with the Bush-Cheney campaign, which hired him to tour the country spreading his Christian nationalism to evangelical groups, the very people who cheered General Jerry Boykin as their “Onward, Christian Soldier.”

© : t r u t h o u t 2005

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

Pie In The Sky

June 6th, 2005 by Andy in Religion and The State

Pie In The Sky
America’s Religious Right - Saints or Subversives?
By Steve Weissman
t r u t h o u t | Investigation

April 26th, 2005

Long-haired preachers come out every night,
Try to tell you what’s wrong and what’s right;
But when asked how ’bout something to eat
They will answer with voices so sweet:
You will eat, bye and bye,
In that glorious land above the sky;
Work and pray, live on hay,
You’ll get pie in the sky when you die.

-Joe Hill, Industrial Workers of the World (IWW), 1911

Rev. Tim LaHaye thinks deep thoughts. Co-author of the best-selling Left Behind and Babylon Rising novels, the 78-year-old evangelical probes the mind of God as revealed in Holy Scriptures.
Building on a theological twist that dates back to the 1830s, he deftly tells of the End Time, when the Lord raises born-again Christians bodily into the heavens. LaHaye and his fellow believers call this the Rapture, and find their biblical inspiration in Paul’s first letter to the church at Thessalonica.

For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God, and the dead in Christ will rise first. Then we who are alive and remain will be caught up together with them in the clouds to meet the Lord in the air, and so we shall always be with the Lord. ( I Thes. 4:16-17).

Thanks largely to LaHaye and a dedicated cadre of like-minded prophecy preachers, the mainstream of America’s 80 million evangelicals now read Paul’s words to mean something radically different from most earlier interpretations. In growing numbers, these born-again Christians fervently expect the Rapture to come within their lifetimes.

For believers, it doesn’t get any better than this. They get their pie in the sky. They need not wait for the sweet bye and bye. And they never, ever have to die.

The belief - premillennial dispensationalism, to use the theological mouthful - has obvious appeal, and has fueled a quintessentially American messianic movement, the latest and possibly most powerful of our country’s recurrent Christian revivals.

But the prophecy has a downside, which its adherents often fail to spell out fully.

As LaHaye reads the Holy Writ, the Rapture leads to the Great Tribulation, with floods and earthquakes, pestilence and epidemics, anarchy in the streets, and demonic battles against the one world government of the anti-Christ, whom he portrays in his novels as the Secretary General of the United Nations, a suave Romanian named Nicholae Carpathia. The forces of good finally defeat this Emperor of Evil in a famous victory at Armageddon, after which Jesus Christ returns to rule the earth.

Oh, and one other small point: According to the prophecy, most of the world’s Jews - or perhaps most of those in Israel - will perish in a second Holocaust. “The Remnant,” as LaHaye calls them, must then accept Jesus Christ as the true Messiah or face eternal damnation.

“And the Jews?” he asks in one of his Left Behind novels. “Well two-thirds of them will be wiped out by now and the survivors will accept Jesus at last.”

Others - notably the Palestinians - have to pay in advance. For the prophecy to be fulfilled, for the Rapture to come, for Christ to return, the Jews must first rule all of Eretz Yisroel, the biblical Land of Israel.

“Ever since Israel was recognized as a nation, we knew that such perilous times would come,” wrote LaHaye. “That event, more than any other, started God’s prophetic time clock of end-time events.”

No wonder zealous Christian Zionists give millions of dollars to help build and defend new Jewish settlements on Palestinian land.

No wonder they oppose any serious effort to make peace in the Holy Land, even to the point of publicly threatening President Bush whenever he dares to sound even-handed.

And no wonder so many American evangelicals support Mr. Bush’s war in Babylon as a prelude to Armageddon.

The Hand of God?

With more than a dozen novels selling over 60 million copies at last count, plus twice as many non-fiction books, LaHaye has become the most successful Christian writer since the Bible. And, with no sense of irony, he has now helped turn the Bible’s authorship from a question of religious belief and historical scholarship into an intense political dispute.

Fundamentalists like LaHaye see the hand of God in both Old and New Testaments, treating the words as Gospel, unfailingly true and authoritative, though open to prophetic interpretation. Many other Christians, believing Muslims and Jews, Hindus and Buddhists, pagans and polytheists all hold their own differing views, while millions who heed the Enlightenment rather than Revelation reject any faith-based approach to old lore as lacking in hard evidence.

As for probing ancient Biblical passages to predict the future, many Christians find that silly beyond belief.

In a free country, such differences only make life more interesting. The same First Amendment that keeps government from meddling with our religious beliefs also permits us to express our opinions freely, no matter how much they may outrage our fellow Americans or even blaspheme their gods. At least, we now have those freedoms. We won’t if LaHaye wins the war he has fought most of his life.

Considered by many of his peers as the most influential evangelical of our time, even more so than Pat Robertson or Billy Graham, LaHaye inspired Jerry Falwell to create the Moral Majority. He also gave millions of dollars to Falwell’s Liberty University to build the Tim & Beverly LaHaye Student Center and the Tim LaHaye School of Biblical Prophecy.

LaHaye raised the money to create The Institute for Creation Research, which leads the fight against Darwin’s theory of evolution.

LaHaye served as the most visible founder and first president of the secretive Council for National Policy, which brings together leading evangelicals and other conservatives with right-wing billionaires willing to pay for a conservative religious revolution.

Active in electoral politics as well, LaHaye used his Californians for Biblical Morality to help make Ronald Reagan governor. He created the American Coalition for Traditional Values to mobilize evangelical voters to put far-right candidates into office nationwide. And he personally joined the small group of religious conservatives who met with George W. Bush in 1999, grilled him on his presidential aspirations, and gave him their Christian seal of approval.

LaHaye’s wife Beverly wields her own influence as founder and chairman of the Washington-based Concerned Women for America, a traditionalist, anti-choice, anti-gay group dedicated “to bring biblical principles into all levels of public policy.” She has also written several highly successful books, hosted a radio talk show, and spoken out regularly in the mass media. Together, she and her husband are, as Time magazine called them, “the Christian Power Couple.”

Yet, for all of Tim LaHaye’s enormous clout as a Christian leader, his political ideas have little in common with the love-thy-neighbor teachings of Jesus Christ, as proclaimed by so many other Christians, including evangelicals like the Rev. Jim Wallis, of Sojourners.

A Christian Nationalist, he would use government coercion to enforce “Biblical morality.” No more separation of church and state. And no free speech to say what God doesn’t want to say. As for which Christians would govern the nation, he has frequently attacked the Catholic Church and accused mainline Protestants of not being Christians at all. He has also blamed Jews for the crucifixion of Christ and regularly lambastes Islam.

Other of his political notions have an even less exalted pedigree, harking back to the far right strongholds of Southern California circa 1960, where the Reagan Revolution first took root. In the ideologically charged hothouse of the time, Dr. Fred Schwarz and his Christian Anti-Communism Crusade regularly convinced apparently sane people that Communist conspirators might soon take over the country.

LaHaye, a young Baptist preacher from Bob Jones University, did his part by lecturing and running training seminars for the similarly-obsessed John Birch Society.

The Birchers set the tone. Founded in 1958 by a leading Massachusetts Republican named Robert Welch, they took their name from Capt. John Morrison Birch, a Baptist missionary who became a behind-the-lines intelligence officer in China during World War II. Birch died in August 1945, executed by Chinese Communist revolutionaries.

Welch portrayed the missionary spy as “the first victim of the Cold War,” and blamed “the loss of China” on a Communist fifth column that included Presidents Roosevelt, Truman, and Eisenhower. Picking up where the discredited Senator Joseph McCarthy left off, Welch publicly and repeatedly called Ike “a conscious agent of the Communist conspiracy.”

Welch also accused the president’s brother Milton Eisenhower of being Ike’s superior in the Communist apparatus and charged David Rockefeller and the Council of Foreign Relations with actively trying to impose a world tyranny.

LaHaye never outgrew this paranoid world of devilish conspiracies. But instead of hysterically bashing Bolsheviks, he has increasingly targeted “secular humanists.” As LaHaye throws the invective about, it embraces everyone from avowed atheists and Darwinians to wobbly Christians who’ve somehow fallen short.

“Most of the evils in the world today,” LaHaye wrote in The Battle for the Mind (1980), “can be traced to humanism, which has taken over our government, the UN, education, TV and most of the other influential things in life.”

“We must remove all humanists from public office and replace them with pro-moral political leaders,” he urged.

Twenty years later, in Mind Siege, LaHaye again rallied his brand of Bible-believers for an all-out crusade against a Satanic conspiracy of secular humanists, liberals (who are really socialists at heart), atheists and evolutionists, moral relativists and abortion providers, homosexuals and one-worlders.

Mind Siege adamantly denies that the First Amendment requires the separation of church and state, and blames the humanist conspiracy for spreading “the big lie” that it does. No surprise, his co-author David Noebel now heads Fred Schwarz’s Christian Anti-Communist Crusade.

Repeal the New Deal

From its beginning, the John Birch Society put forward a comprehensive program that went far beyond the Cold War. The Birchers campaigned vigorously to “Get the US Out of the UN,” which they saw as trying to build a one-world Socialist government. They also worked to impeach Supreme Court Justice Earl Warren, stop school busing, end social security, and abolish the progressive income tax.

Many of the leading Birchers were wealthy, and wanted to protect their wealth from reforms that helped the less fortunate members of society.

LaHaye pushes the same approach, using religion to subvert the Constitution, repeal the New Deal, and turn America into a an undemocratic “Christian nation” that favors the rich.

He and his fellow preachers systematically back “Christian” politicians who hurt the poor and middle classes, short-changing many, if not most, evangelical worshippers. But, don’t despair. America’s religious revivals historically wear thin, and should the Rapture fail to come, as it likely will, no one can say how long the believers will continue to buy the Rev. LaHaye’s pie in the sky.

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

A Deadly Culture of Life

June 2nd, 2005 by Andy in Religion and The State

A Deadly Culture of Life
America’s Religious Right - Saints or Subversives?
By Steve Weissman
t r u t h o u t | Investigation

April 26th, 2005

“Our goal is a Christian Nation…. We have a Biblical duty, we are called by God to conquer this country. We don’t want equal time. We don’t want Pluralism. We want theocracy. Theocracy means God rules. I’ve got a hot flash. God rules.”
— Randall Terry, Head of Operation Rescue, speaking in Fort Wayne, Indiana, on April 15, 1993, as reported the following day in The News-Sentinel.

Randall Terry claims he has mellowed, as most of us do with age. But, along with many of his fellow evangelicals, he remains aggressively committed to his goal of turning America into “a Christian nation.”
Appearing almost nightly last month on Fox News, CNN, and MSNBC as the spokesman for the parents of the brain-damaged Terri Schiavo, the charismatic militant urged Florida’s Governor Jeb Bush to violate a court order and reinsert the feeding tube that had kept the poor woman in what her husband and doctors called “a persistent vegetative state” for nearly 15 years.

“If Gov. Bush wants to be the man that his brother is, he needs to step up to the plate like President Bush did when the United Nations told him not to go into Iraq,” Randall Terry proclaimed. “Be a man. Put politics aside.”

If the Brothers Bush and other Republican politicians did not do as he said, the 46 year-old Terry threatened political retribution:

I promise you, if she dies, there’s going to be hell to pay with pro-life, pro-family, Republican people of various legislative levels, both statewide and federally, who have used pro-life, pro-family, conservative rhetoric to get into power, and then when they have the power, they refuse to use it.

Feeling the heat from his right-wing base, President Bush publicly urged the courts to show “a presumption in favor of life.” Pope John Paul II had proclaimed a “culture of life” years before, and the president took every opportunity to repeat the phrase.

“It should be our goal as a nation,” he declared, “to build a culture of life, where all Americans are valued, welcomed, and protected - and that culture of life must extend to individuals with disabilities.”

Who could disagree? But what strange “culture of life” enables Mr. Bush to preach compassion as he pursues war? What “culture of life” embraces Randall Terry, who calls Mrs. Schiavo’s husband Michael “a monster” and openly preaches hatred, violence, and death?

A used car salesman and failed rock star, Terry created Operation Rescue in 1987, organizing violent blockades at abortion clinics around the country and openly applauding vandalism, arson, and the murder of doctors and clinic workers.

One of Terry’s closest co-workers - James Kopp - shot and killed Dr. Barnett A. Slepian, 52, a Buffalo obstetrician and gynecologist who performed abortions. Another of Terry’s cohorts - Pastor Matt Trewhella, founder of Missionaries to the Preborn - openly called for the formation of armed militias.

Terry himself spent five months in prison for sending one of his people to show a fetus to presidential candidate Bill Clinton in 1992, violating a federal court order. “If a Christian voted for Clinton, he sinned against God,” said Terry. “It’s that simple.”

More mouth than muscle, Terry generally restricted himself to justifying the killing of “abortion doctors” and promising their legal execution.

“When I, or people like me, are running the country, you’d better flee,” he warned, “because we will find you, we will try you, and we will execute you. I mean every word of it. I will make it part of my mission to see to it that they are tried and executed.”

Talking here to an August 1995 banquet of Howard Phillip’s Taxpayers Alliance, Terry announced a new leadership institute that would provide “three days of intense training on vision, courage, biblical ethics, raising up a cadre of people who are militant, who are fierce, who are unmerciful to the deeds of darkness, unmerciful to the ideologies of hell.”

“If we’re going to have true reformation in America,” he declared, “it is because men once again, if I may use a worn out expression, have righteous testosterone flowing through their veins. They are not afraid of contempt for their contemporaries. They are not even here to get along. They are here to take over.”

With Terry’s view in mind, the Tax Payers Alliance has now become the Constitution Party, which promises “to restore our government to its Constitutional limits and our law to its Biblical foundation.” Roy Moore, the “Ten Commandments Judge,” is one of the party favorites, and has spoken at their events.

The party also continues to work closely with “the Patriot Movement” and its right-wing militias, including a number of groups that are virulently anti-Semitic, deny the Holocaust, and speak longingly of Der Fuhrer.

Far more troubling, Randall Terry’s vision seems to have also taken over much of the Republican Party, many of whose leading figures now openly pursue the same Christian Nationalism, deny the separation of church and state, and attack “unelected” federal and state judges.

“Mrs. Schiavo’s death is a moral poverty and a legal tragedy,” proclaimed the GOP’s Tom DeLay, Majority Leader of the US House of Representatives.

“This loss happened because our legal system did not protect the people who need protection most, and that will change. The time will come for the men responsible for this to answer for their behavior, but not today.”

Republican Senator John Cornyn, of Texas, went even further, appearing to justify violent attacks against judges.

“We seem to have run through a spate of courthouse violence recently that’s been on the news,” he said, “and I wonder whether there may be some connection between the perception in some quarters on some occasions where judges are making political decisions yet are unaccountable to the public, that it builds up and builds up and builds up to the point where some people engage in - engage in violence.”

And now Bill Frist, the Senate Majority Leader and a leading contender for the GOP presidential bid in 2008, has joined with right-wing evangelicals in a TV extravaganza to portray the Democratic defense of traditional Senate filibuster rules as a radical attack on “People of Faith.”

“For years activist courts, aided by liberal interest groups like the ACLU, have been quietly working under the veil of the judiciary, like thieves in the night, to rob us of our Christian heritage and our religious freedoms,” declared Tony Perkins, the chief lobbyist for one of the sponsoring groups, the Family Research Council.

“We must stop this unprecedented filibuster of people of faith.”

When so many Republican leaders and their evangelical allies sound so much like Randall Terry, we can only wonder whether the Grand Old Party will ever again find the voice of reason.

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

James Madison’s ‘Memorial and Remonstrance’

May 27th, 2005 by Andy in Religion and The State

Memorial and Remonstrance Against Religious Assessments
By James Madison
June 20, 1785

To the Honorable the General Assembly of the Commonwealth of Virginia

Memorial and Remonstrance

We the subscribers, citizens of the said Commonwealth, having taken into serious consideration, a Bill printed by order of the last Session of General Assembly, entitled “A Bill establishing a provision for Teachers of the Christian Religion,” and conceiving that the same if finally armed with the sanctions of a law, will be a dangerous abuse of power, are bound as faithful members of a free State to remonstrate against it, and to declare the reasons by which we are determined. We remonstrate against the said Bill,
1. Because we hold it for a fundamental and undeniable truth, “that religion or the duty which we owe to our Creator and the manner of discharging it, can be directed only by reason and conviction, not by force or violence.” The Religion then of every man must be left to the conviction and conscience of every man; and it is the right of every man to exercise it as these may dictate.

This right is in its nature an unalienable right. It is unalienable, because the opinions of men, depending only on the evidence contemplated by their own minds cannot follow the dictates of other men: It is unalienable also, because what is here a right towards men, is a duty towards the Creator.

It is the duty of every man to render to the Creator such homage and such only as he believes to be acceptable to him. This duty is precedent, both in order of time and in degree of obligation, to the claims of Civil Society. Before any man can be considered as a member of Civil Society, he must be considered as a subject of the Governor of the Universe: And if a member of Civil Society, do it with a saving of his allegiance to the Universal Sovereign.

We maintain therefore that in matters of Religion, no man’s right is abridged by the institution of Civil Society and that Religion is wholly exempt from its cognizance. True it is, that no other rule exists, by which any question which may divide a Society, can be ultimately determined, but the will of the majority; but it is also true that the majority may trespass on the rights of the minority.

2. Because Religion be exempt from the authority of the Society at large, still less can it be subject to that of the Legislative Body. The latter are but the creatures and vicegerents of the former. Their jurisdiction is both derivative and limited: it is limited with regard to the co-ordinate departments, more necessarily is it limited with regard to the constituents.

The preservation of a free Government requires not merely, that the metes and bounds which separate each department of power be invariably maintained; but more especially that neither of them be suffered to overleap the great Barrier which defends the rights of the people. The Rulers who are guilty of such an encroachment, exceed the commission from which they derive their authority, and are Tyrants. The People who submit to it are governed by laws made neither by themselves nor b y an authority derived from them, and are slaves.

3. Because it is proper to take alarm at the first experiment on our liberties. We hold this prudent jealousy to be the first duty of Citizens, and one of the noblest characteristics of the late Revolution. The free men of America did not wait till usurped power had strengthened itself by exercise, and entagled the question in precedents. They saw all the consequences in the principle, and they avoided the consequences by denying the principle. We revere this lesson too much soon to forget it.

Who does not see that the same authority which can establish Christianity, in exclusion of all other Religions, may establish with the same ease any particular sect of Christians, in exclusion of all other Sects? that the same authority which can force a citizen to contribute three pence only of his property for the support of any one establishment, may force him to conform to any other establishment in all cases whatsoever?

4. Because the Bill violates the equality which ought to be the basis of every law, and which is more indispensable, in proportion as the validity or expediency of any law is more liable to be impeached. If “all men are by nature equally free and independent,” all men are to be considered as entering into Society on equal conditions; as relinquishing no more, and therefore retaining no less, one than another, of their natural rights.

Above all are they to be considered as retaining an “equal title to the free exercise of Religion according to the dictates of Conscience.” Whilst we assert for ourselves a freedom to embrace, to profess and to observe the Religion which we believe to be of divine origin, we cannot deny an equal freedom to those whose minds have not yet yielded to the evidence which has convinced us.

If this freedom be abused, it is an offence against God, not against man: To God, therefore, not to man, must an account of it be rendered. As the Bill violates equality by subjecting some to peculiar burdens, so it violates the same principle, by granting to others peculiar exemptions. Are the quakers and Menonists the only sects who think a compulsive support of their Religions unnecessary and unwarrantable? can their piety alone be entrusted with the care of public worship? Ought their Religions to be endowed above all others with extraordinary privileges by which proselytes may be enticed from all others?

We think too favorably of the justice and good sense of these denominations to believe that they either covet pre-eminences over their fellow citizens or that they will be seduced by them from the common opposition to the measure.

5. Because the Bill implies either that the Civil Magistrate is a competent Judge of Religious Truth; or that he may employ Religion as an engine of Civil policy. The first is an arrogant pretension falsified by the contradictory opinions of Rulers in all ages, and throughout the world: the second an unhallowed perversion of the means of salvation.

6. Because the establishment proposed by the Bill is not requisite for the support of the Christian Religion. To say that it is, is a contradiction to the Christian Religion itself, for every page of it disavows a dependence on the powers of this world: it is a contradiction to fact; for it is known that this Religion both existed and flourished, not only without the support of human laws , but in spite of every opposition from them, and not only during the period of miraculous aid, but long after it had been left to its own evidence and the ordinary care of Providence.

Nay, it is a contradiction in terms; for a Religion not invented by human policy, must have pre-existed and been supported, before it was established by human policy. It is moreover to weaken in those who profess this Religion a pious confidence in its innate excellence and the patronage of its Author; and to foster in those who still reject it, a suspicion that its friends are too conscious of its fallacies to trust it to its own merits.

7. Because experience witnesseth that ecclesiastical establishments, instead of maintaining the purity and efficacy of Religion, have had a contrary operation.

During almost fifteen centuries has the legal establishment of Christianity been on trial. What have been its fruits? More or less in all places, pride and indolence in the Clergy, ignorance and servility in the laity, in both, superstition, bigotry and persecution. Enquire of the Teachers of Christianity for the ages in which it appeared in its greatest luster; those of every sect, point to the ages prior to its incorporation with Civil policy.

Propose a restoration of this primitive State in which its Teachers depended on the voluntary rewards of their flocks, many of them predict its downfall. On which Side ought their testimony to have greatest weight, when for or when against their interest?

8. Because the establishment in question is not necessary for the support of Civil Government. If it be urged as necessary for the support of Civil Government only as it is a means of supporting Religion, and it be not necessary for the latter purpose, it cannot be necessary for the former. If Religion be not within the cognizance of Civil Government how can its legal establishment be necessary to Civil Government? What influence in fact have ecclesiastical establishments had on Civil Society?

In some instances they have been seen to erect a spiritual tyranny on the ruins of the Civil authority; in many instances they have been seen upholding the thrones of political tyranny: in no instance have they been seen the guardians of the liberties of the people. Rulers who wished to subvert the public liberty, may have found an established Clergy convenient auxiliaries.

A just Government instituted to secure & perpetuate it needs them not. Such a Government will be best supported by protecting every Citizen in the enjoyment of his Religion with the same equal hand which protects his person and his property; by neither invading the equal rights of any Sect, nor suffering any Sect to invade those of another.

9. Because the proposed establishment is a departure from the generous policy, which, offering an Asylum to the persecuted and oppressed of every Nation and Religion, promised a luster to our country, and an accession to the number of its citizens. What a melancholy mark is the Bill of sudden degeneracy? Instead of holding forth an Asylum to the persecuted, it is itself a signal of persecution.

It degrades from the equal rank of Citizens all those who see opinions in Religion do not bend to those of the Legislative authority. Distant as it may be in its present form from the Inquisition, it differs from it only in degree. The one is the first step, the other the last in the career of intolerance. The magnanimous sufferer under this cruel scourge in foreign Regions, must view the Bill as a Beacon on our Coast, warning him to seek some other haven, where liberty and philanthrophy in their due extent, may offer a more certain respose from his Troubles.

10. Because it will have a like tendency to banish our Citizens. The allurements presented by other situations are every day thinning their number. To superadd a fresh motive to emigration by revoking the liberty which they now enjoy, would be the same species of folly which has dishonored and depopulated flourishing kingdoms.

11. Because it will destroy that moderation and harmony which the forbearance of our laws to intermeddle with Religion has produced among its several sects. Torrents of blood have been split in the old world, by vain attempts of the secular arm, to extinguish Religious disscord, by proscribing all difference in Religious opinion. Time has at length revealed the true remedy. Every relaxation of narrow and rigorous policy, wherever it has been tried, has been found to assuage the disease.

The American Theater has exhibited proofs that equal and complete liberty, if it does not wholly eradicate it, sufficiently destroys its malignant influence on the health and prosperity of the State. If with the salutary effects of this system under our own eyes, we begin to contract the bounds of Religious freedom, we know no name that will too severely reproach our folly. At least let warning be taken at the first fruits of the threatened innovation.

The very appearance of the Bill has transformed “that Christian forbearance, love and charity,” which of late mutually prevailed, into animosities and jealousies, which may not soon be appeased. What mischiefs may not be dreaded, should this enemy to the public quiet be armed with the force of a law?

12. Because the policy of the Bill is adverse to the diffusion of the light of Christianity. The first wish of those who enjoy this precious gift ought to be that it may be imparted to the whole race of mankind. Compare the number of those who have as yet received it with the number still remaining under the dominion of false Religion s; and how small is the former! Does the policy of the Bill tend to lessen the disproportion?

No; it at once discourages those who are strangers to the light of revelation from coming into the Region of it; and countenances by example the nations who continue in darkness, in shutting out those who might convey it to them. Instead of Leveling as far as possible, every obstacle to the victorious progress of Truth, the Bill with an ignoble and unchristian timidity would circumscribe it with a w all of defense against the encroachments of error.

13. Because attempts to enforce by legal sanctions, acts obnoxious to go great a proportion of Citizens, tend to enervate the laws in general, and to slacken the bands of Society. I f it be difficult to execute any law which is not generally deemed necessary or salutary, what must be the case, where it is deemed invalid and dangerous? And what may be the effect of so striking an example of impotency in the Government, on its general authority?

14. Because a measure of such singular magnitude and delicacy ought not to be imposed, without the clearest evidence that it is called for by a majority of citizens, and no satisfactory method is yet proposed by which the voice of the majority in this case may be determined, or its influence secured.

The people of the respective counties are indeed requested to signify their opinion respecting the adoption of the Bill to the next Session of Assembly.” But the representatives or of the Counties will be that of the people. Our hope is that neither of the former will, after due consideration, espouse the dangerous principle of the Bill. Should the event disappoint us, it will still leave us in full confidence, that a fair appeal to the latter will reverse the sentence against our liberties.

15. Because finally, “the equal right of every citizen to the free exercise of his Religion according to the dictates of conscience” is held by the same tenure with all our other rights.

If we recur to its origin, it is equally the gift of nature; if we weigh its importance, it cannot be less dear to us; if we consult the “Declaration of those rights which pertain to the good people of Virginia, as the basis and foundation of Government,” it is enumerated with equal solemnity, or rather studied emphasis.

Either then, we must say, that the Will of the Legislature is the only measure of their authority; and that in the plenitude of this authority, they may sweep away all our fundamental rights; or, that they are bound to leave this particular right untouched and sacred:

Either we must say, that they may control the freedom of the press, may abolish the Trial by Jury, may swallow up the Executive and Judiciary Powers of the State; nay that they may despoil us of our very right of suffrage, and erect themselves into an independent and hereditary Assembly or, we must say, that they have no authority to enact into the law the Bill under consideration.

Conclusion:

We the Subscribers say, that the General Assembly of this Commonwealth have no such authority: And that no effort may be omitted on our part against so dangerous an usurpation, we oppose to it, this remonstrance; earnestly praying, as we are in duty bound, that the Supreme Lawgiver of the Universe, by illuminating those to whom it is addressed, may on the one hand, turn their Councils from every act which would affront his holy prerogative, or violate the trust committed to them: and on the other, guide them into every measure which may be worthy of his [blessing, may re]bound to their own praise, and may establish more firmly the liberties, the prosperity and the happiness of the Commonweath.

(In accordance with Title 17 U.S.C. Section 107, this material is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes.)

Bush’s Faith-Based Government (PART ONE)

May 17th, 2005 by Andy in Religion and The State

Without A Doubt
By Ron Suskind
The New York Times

October 17th, 2004

Bruce Bartlett, a domestic policy adviser to Ronald Reagan and a treasury official for the first President Bush, told me recently that “if Bush wins, there will be a civil war in the Republican Party starting on Nov. 3. ” The nature of that conflict, as Bartlett sees it? Essentially, the same as the one raging across much of the world: a battle between modernists and fundamentalists, pragmatists and true believers, reason and religion.
“Just in the past few months,” Bartlett said, “I think a light has gone off for people who’ve spent time up close to Bush: that this instinct he’s always talking about is this sort of weird, Messianic idea of what he thinks God has told him to do.” Bartlett, a 53-year-old columnist and self-described libertarian Republican who has lately been a champion for traditional Republicans concerned about Bush’s governance, went on to say: “This is why George W. Bush is so clear-eyed about Al Qaeda and the Islamic fundamentalist enemy. He believes you have to kill them all. They can’t be persuaded, that they’re extremists, driven by a dark vision. He understands them, because he’s just like them. . . .

“This is why he dispenses with people who confront him with inconvenient facts,” Bartlett went on to say. “He truly believes he’s on a mission from God. Absolute faith like that overwhelms a need for analysis. The whole thing about faith is to believe things for which there is no empirical evidence.” Bartlett paused, then said, “But you can’t run the world on faith.”

Forty democratic senators were gathered for a lunch in March just off the Senate floor. I was there as a guest speaker. Joe Biden was telling a story, a story about the president. “I was in the Oval Office a few months after we swept into Baghdad,” he began, “and I was telling the president of my many concerns” - concerns about growing problems winning the peace, the explosive mix of Shiite and Sunni, the disbanding of the Iraqi Army and problems securing the oil fields. Bush, Biden recalled, just looked at him, unflappably sure that the United States was on the right course and that all was well. “‘Mr. President,’ I finally said, ‘How can you be so sure when you know you don’t know the facts?”‘

Biden said that Bush stood up and put his hand on the senator’s shoulder. “My instincts,” he said. “My instincts.”

Biden paused and shook his head, recalling it all as the room grew quiet. “I said, ‘Mr. President, your instincts aren’t good enough!”‘

The democrat Biden and the Republican Bartlett are trying to make sense of the same thing - a president who has been an extraordinary blend of forcefulness and inscrutability, opacity and action.

But lately, words and deeds are beginning to connect.

The Delaware senator was, in fact, hearing what Bush’s top deputies - from cabinet members like Paul O’Neill, Christine Todd Whitman and Colin Powell to generals fighting in Iraq - have been told for years when they requested explanations for many of the president’s decisions, policies that often seemed to collide with accepted facts. The president would say that he relied on his “gut” or his “instinct” to guide the ship of state, and then he “prayed over it.” The old pro Bartlett, a deliberative, fact-based wonk, is finally hearing a tune that has been hummed quietly by evangelicals (so as not to trouble the secular) for years as they gazed upon President George W. Bush. This evangelical group - the core of the energetic “base” that may well usher Bush to victory - believes that their leader is a messenger from God. And in the first presidential debate, many Americans heard the discursive John Kerry succinctly raise, for the first time, the issue of Bush’s certainty - the issue being, as Kerry put it, that “you can be certain and be wrong.”

What underlies Bush’s certainty? And can it be assessed in the temporal realm of informed consent?

All of this - the “gut” and “instincts,” the certainty and religiosity -connects to a single word, “faith,” and faith asserts its hold ever more on debates in this country and abroad. That a deep Christian faith illuminated the personal journey of George W. Bush is common knowledge. But faith has also shaped his presidency in profound, nonreligious ways. The president has demanded unquestioning faith from his followers, his staff, his senior aides and his kindred in the Republican Party. Once he makes a decision - often swiftly, based on a creed or moral position - he expects complete faith in its rightness.

The disdainful smirks and grimaces that many viewers were surprised to see in the first presidential debate are familiar expressions to those in the administration or in Congress who have simply asked the president to explain his positions. Since 9/11, those requests have grown scarce; Bush’s intolerance of doubters has, if anything, increased, and few dare to question him now. A writ of infallibility - a premise beneath the powerful Bushian certainty that has, in many ways, moved mountains - is not just for public consumption: it has guided the inner life of the White House. As Whitman told me on the day in May 2003 that she announced her resignation as administrator of the Environmental Protection Agency: “In meetings, I’d ask if there were any facts to support our case. And for that, I was accused of disloyalty!” (Whitman, whose faith in Bush has since been renewed, denies making these remarks and is now a leader of the president’s re-election effort in New Jersey.)

The nation’s founders, smarting still from the punitive pieties of Europe’s state religions, were adamant about erecting a wall between organized religion and political authority. But suddenly, that seems like a long time ago. George W. Bush - both captive and creator of this moment - has steadily, inexorably, changed the office itself. He has created the faith-based presidency.

The faith-based presidency is a with-us-or-against-us model that has been enormously effective at, among other things, keeping the workings and temperament of the Bush White House a kind of state secret. The dome of silence cracked a bit in the late winter and spring, with revelations from the former counterterrorism czar Richard Clarke and also, in my book, from the former Bush treasury secretary Paul O’Neill. When I quoted O’Neill saying that Bush was like “a blind man in a room full of deaf people,” this did not endear me to the White House. But my phone did begin to ring, with Democrats and Republicans calling with similar impressions and anecdotes about Bush’s faith and certainty. These are among the sources I relied upon for this article. Few were willing to talk on the record. Some were willing to talk because they said they thought George W. Bush might lose; others, out of fear of what might transpire if he wins. In either case, there seems to be a growing silence fatigue - public servants, some with vast experience, who feel they have spent years being treated like Victorian-era children, seen but not heard, and are tired of it. But silence still reigns in the highest reaches of the White House. After many requests, Dan Bartlett, the White House communications director, said in a letter that the president and those around him would not be cooperating with this article in any way.

Some officials, elected or otherwise, with whom I have spoken with left meetings in the Oval Office concerned that the president was struggling with the demands of the job. Others focused on Bush’s substantial interpersonal gifts as a compensation for his perceived lack of broader capabilities. Still others, like Senator Carl Levin of Michigan, a Democrat, are worried about something other than his native intelligence. “He’s plenty smart enough to do the job,” Levin said. “It’s his lack of curiosity about complex issues which troubles me.” But more than anything else, I heard expressions of awe at the president’s preternatural certainty and wonderment about its source.

There is one story about Bush’s particular brand of certainty I am able to piece together and tell for the record.

In the Oval Office in December 2002, the president met with a few ranking senators and members of the House, both Republicans and Democrats. In those days, there were high hopes that the United States-sponsored “road map” for the Israelis and Palestinians would be a pathway to peace, and the discussion that wintry day was, in part, about countries providing peacekeeping forces in the region. The problem, everyone agreed, was that a number of European countries, like France and Germany, had armies that were not trusted by either the Israelis or Palestinians. One congressman - the Hungarian-born Tom Lantos, a Democrat from California and the only Holocaust survivor in Congress - mentioned that the Scandinavian countries were viewed more positively. Lantos went on to describe for the president how the Swedish Army might be an ideal candidate to anchor a small peacekeeping force on the West Bank and the Gaza Strip. Sweden has a well-trained force of about 25,000. The president looked at him appraisingly, several people in the room recall.

“I don’t know why you’re talking about Sweden,” Bush said. “They’re the neutral one. They don’t have an army.”

Lantos paused, a little shocked, and offered a gentlemanly reply: “Mr. President, you may have thought that I said Switzerland. They’re the ones that are historically neutral, without an army.” Then Lantos mentioned, in a gracious aside, that the Swiss do have a tough national guard to protect the country in the event of invasion.

Bush held to his view. “No, no, it’s Sweden that has no army.”

The room went silent, until someone changed the subject.

A few weeks later, members of Congress and their spouses gathered with administration officials and other dignitaries for the White House Christmas party. The president saw Lantos and grabbed him by the shoulder. “You were right,” he said, with bonhomie. “Sweden does have an army.”

This story was told to me by one of the senators in the Oval Office that December day, Joe Biden. Lantos, a liberal Democrat, would not comment about it. In general, people who meet with Bush will not discuss their encounters. (Lantos, through a spokesman, says it is a longstanding policy of his not to discuss Oval Office meetings.)

This is one key feature of the faith-based presidency: open dialogue, based on facts, is not seen as something of inherent value. It may, in fact, create doubt, which undercuts faith. It could result in a loss of confidence in the decision-maker and, just as important, by the decision-maker. Nothing could be more vital, whether staying on message with the voters or the terrorists or a California congressman in a meeting about one of the world’s most nagging problems. As Bush himself has said any number of times on the campaign trail, “By remaining resolute and firm and strong, this world will be peaceful.”

He didn’t always talk this way. A precious glimpse of Bush, just as he was ascending to the presidency, comes from Jim Wallis, a man with the added advantage of having deep acuity about the struggles between fact and faith. Wallis, an evangelical pastor who for 30 years has run the Sojourners - a progressive organization of advocates for social justice - was asked during the transition to help pull together a diverse group of members of the clergy to talk about faith and poverty with the new president-elect.

In December 2000, Bush sat in the classroom of a Baptist church in Austin, Tex., with 30 or so clergy members and asked, “How do I speak to the soul of the nation?” He listened as each guest articulated a vision of what might be. The afternoon hours passed. No one wanted to leave. People rose from their chairs and wandered the room, huddling in groups, conversing passionately. In one cluster, Bush and Wallis talked of their journeys.

“I’ve never lived around poor people,” Wallis remembers Bush saying. “I don’t know what they think. I really don’t know what they think. I’m a white Republican guy who doesn’t get it. How do I get it?”

Wallis recalls replying, “You need to listen to the poor and those who live and work with poor people.”

Bush called over his speechwriter, Michael Gerson, and said, “I want you to hear this.” A month later, an almost identical line - “many in our country do not know the pain of poverty, but we can listen to those who do” - ended up in the inaugural address.

That was an earlier Bush, one rather more open and conversant, matching his impulsiveness with a can-do attitude and seemingly unafraid of engaging with a diverse group. The president has an array of interpersonal gifts that fit well with this fearlessness - a headlong, unalloyed quality, best suited to ranging among different types of people, searching for the outlines of what will take shape as principles.

Yet this strong suit, an improvisational gift, has long been forced to wrestle with its “left brain” opposite - a struggle, across 30 years, with the critical and analytical skills so prized in America’s professional class. In terms of intellectual faculties, that has been the ongoing battle for this talented man, first visible during the lackluster years at Yale and five years of drift through his 20’s - a time when peers were busy building credentials in law, business or medicine.

Biden, who early on became disenchanted with Bush’s grasp of foreign-policy issues and is among John Kerry’s closest Senate friends, has spent a lot of time trying to size up the president. “Most successful people are good at identifying, very early, their strengths and weaknesses, at knowing themselves,” he told me not long ago. “For most of us average Joes, that meant we’ve relied on strengths but had to work on our weakness - to lift them to adequacy - otherwise they might bring us down. I don’t think the president really had to do that, because he always had someone there - his family or friends - to bail him out. I don’t think, on balance, that has served him well for the moment he’s in now as president. He never seems to have worked on his weaknesses.”

Bush has been called the C.E.O. president, but that’s just a catch phrase - he never ran anything of consequence in the private sector. The M.B.A. president would be more accurate: he did, after all, graduate from Harvard Business School. And some who have worked under him in the White House and know about business have spotted a strange business-school time warp. It’s as if a 1975 graduate from H.B.S. - one who had little chance to season theory with practice during the past few decades of change in corporate America - has simply been dropped into the most challenging management job in the world.

One aspect of the H.B.S. method, with its emphasis on problems of actual corporations, is sometimes referred to as the “case cracker” problem. The case studies are static, generally a snapshot of a troubled company, frozen in time; the various “solutions” students proffer, and then defend in class against tough questioning, tend to have very short shelf lives. They promote rigidity, inappropriate surety. This is something H.B.S. graduates, most of whom land at large or midsize firms, learn in their first few years in business. They discover, often to their surprise, that the world is dynamic, it flows and changes, often for no good reason. The key is flexibility, rather than sticking to your guns in a debate, and constant reassessment of shifting realities. In short, thoughtful second-guessing.

George W. Bush, who went off to Texas to be an oil wildcatter, never had a chance to learn these lessons about the power of nuanced, fact-based analysis. The small oil companies he ran tended to lose money; much of their value was as tax shelters. (The investors were often friends of his father’s.) Later, with the Texas Rangers baseball team, he would act as an able front man but never really as a boss.

Instead of learning the limitations of his Harvard training, what George W. Bush learned instead during these fitful years were lessons about faith and its particular efficacy. It was in 1985, around the time of his 39th birthday, George W. Bush says, that his life took a sharp turn toward salvation. At that point he was drinking, his marriage was on the rocks, his career was listless. Several accounts have emerged from those close to Bush about a faith “intervention” of sorts at the Kennebunkport family compound that year. Details vary, but here’s the gist of what I understand took place. George W., drunk at a party, crudely insulted a friend of his mother’s. George senior and Barbara blew up. Words were exchanged along the lines of something having to be done. George senior, then the vice president, dialed up his friend, Billy Graham, who came to the compound and spent several days with George W. in probing exchanges and walks on the beach. George W. was soon born again. He stopped drinking, attended Bible study and wrestled with issues of fervent faith. A man who was lost was saved.

His marriage may have been repaired by the power of faith, but faith was clearly having little impact on his broken career. Faith heals the heart and the spirit, but it doesn’t do much for analytical skills. In 1990, a few years after receiving salvation, Bush was still bumping along. Much is apparent from one of the few instances of disinterested testimony to come from this period. It is the voice of David Rubenstein, managing director and cofounder of the Carlyle Group, the Washington-based investment firm that is one of the town’s most powerful institutions and a longtime business home for the president’s father. In 1989, the catering division of Marriott was taken private and established as Caterair by a group of Carlyle investors. Several old-guard Republicans, including the former Nixon aide Fred Malek, were involved.

Rubenstein described that time to a convention of pension managers in Los Angeles last year, recalling that Malek approached him and said: “There is a guy who would like to be on the board. He’s kind of down on his luck a bit. Needs a job. . . . Needs some board positions.” Though Rubenstein didn’t think George W. Bush, then in his mid-40’s, “added much value,” he put him on the Caterair board. “Came to all the meetings,” Rubenstein told the conventioneers. “Told a lot of jokes. Not that many clean ones. And after a while I kind of said to him, after about three years: ‘You know, I’m not sure this is really for you. Maybe you should do something else. Because I don’t think you’re adding that much value to the board. You don’t know that much about the company.’ He said: ‘Well, I think I’m getting out of this business anyway. And I don’t really like it that much. So I’m probably going to resign from the board.’ And I said thanks. Didn’t think I’d ever see him again.”

Bush would soon officially resign from Caterair’s board. Around this time, Karl Rove set up meetings to discuss Bush’s possible candidacy for the governorship of Texas. Six years after that, he was elected leader of the free world and began “case cracking” on a dizzying array of subjects, proffering his various solutions, in both foreign and domestic affairs. But the pointed “defend your position” queries - so central to the H.B.S. method and rigorous analysis of all kinds - were infrequent. Questioning a regional supervisor or V.P. for planning is one thing. Questioning the president of the United States is another.

Still, some couldn’t resist. As I reported in “The Price of Loyalty,” at the Bush administration’s first National Security Council meeting, Bush asked if anyone had ever met Ariel Sharon. Some were uncertain if it was a joke. It wasn’t: Bush launched into a riff about briefly meeting Sharon two years before, how he wouldn’t “go by past reputations when it comes to Sharon. . . . I’m going to take him at face value,” and how the United States should pull out of the Arab-Israeli conflict because “I don’t see much we can do over there at this point.” Colin Powell, for one, seemed startled. This would reverse 30 years of policy - since the Nixon administration - of American engagement. Such a move would unleash Sharon, Powell countered, and tear the delicate fabric of the Mideast in ways that might be irreparable. Bush brushed aside Powell’s concerns impatiently. “Sometimes a show of force by one side can really clarify things.”

Such challenges - from either Powell or his opposite number as the top official in domestic policy, Paul O’Neill - were trials that Bush had less and less patience for as the months passed. He made that clear to his top lieutenants. Gradually, Bush lost what Richard Perle, who would later head a largely private-sector group under Bush called the Defense Policy Board Advisory Committee, had described as his open posture during foreign-policy tutorials prior to the 2000 campaign. (”He had the confidence to ask questions that revealed he didn’t know very much,” Perle said.) By midyear 2001, a stand-and-deliver rhythm was established. Meetings, large and small, started to take on a scripted quality. Even then, the circle around Bush was tightening. Top officials, from cabinet members on down, were often told when they would speak in Bush’s presence, for how long and on what topic. The president would listen without betraying any reaction. Sometimes there would be cross-discussions - Powell and Rumsfeld, for instance, briefly parrying on an issue - but the president would rarely prod anyone with direct, informed questions.

Each administration, over the course of a term, is steadily shaped by its president, by his character, personality and priorities. It is a process that unfolds on many levels. There are, of course, a chief executive’s policies, which are executed by a staff and attending bureaucracies. But a few months along, officials, top to bottom, will also start to adopt the boss’s phraseology, his presumptions, his rhythms. If a president fishes, people buy poles; if he expresses displeasure, aides get busy finding evidence to support the judgment. A staff channels the leader.

A cluster of particularly vivid qualities was shaping George W. Bush’s White House through the summer of 2001: a disdain for contemplation or deliberation, an embrace of decisiveness, a retreat from empiricism, a sometimes bullying impatience with doubters and even friendly questioners. Already Bush was saying, Have faith in me and my decisions, and you’ll be rewarded. All through the White House, people were channeling the boss. He didn’t second-guess himself; why should they?

Considering the trials that were soon to arrive, it is easy to overlook what a difficult time this must have been for George W. Bush. For nearly three decades, he had sat in classrooms, and then at mahogany tables in corporate suites, with little to contribute. Then, as governor of Texas, he was graced with a pliable enough bipartisan Legislature, and the Legislature is where the real work in that state’s governance gets done. The Texas Legislature’s tension of opposites offered the structure of point and counterpoint, which Bush could navigate effectively with his strong, improvisational skills.

But the mahogany tables were now in the Situation Room and in the large conference room adjacent to the Oval Office. He guided a ruling party. Every issue that entered that rarefied sanctum required a complex decision, demanding focus, thoroughness and analytical potency.

For the president, as Biden said, to be acutely aware of his weaknesses - and to have to worry about revealing uncertainty or need or confusion, even to senior officials - must have presented an untenable bind. By summer’s end that first year, Vice President Dick Cheney had stopped talking in meetings he attended with Bush. They would talk privately, or at their weekly lunch. The president was spending a lot of time outside the White House, often at the ranch, in the presence of only the most trustworthy confidants. The circle around Bush is the tightest around any president in the modern era, and “it’s both exclusive and exclusionary,” Christopher DeMuth, president of the American Enterprise Institute, the neoconservative policy group, told me. “It’s a too tightly managed decision-making process. When they make decisions, a very small number of people are in the room, and it has a certain effect of constricting the range of alternatives being offered.”

On Sept. 11, 2001, the country watched intently to see if and how Bush would lead. After a couple of days in which he seemed shaky and uncertain, he emerged, and the moment he began to lead - standing on the World Trade Center’s rubble with a bullhorn - for much of America, any lingering doubts about his abilities vanished. No one could afford doubt, not then. They wanted action, and George W. Bush was ready, having never felt the reasonable hesitations that slowed more deliberative men, and many presidents, including his father.

Within a few days of the attacks, Bush decided on the invasion of Afghanistan and was barking orders. His speech to the joint session of Congress on Sept. 20 will most likely be the greatest of his presidency. He prayed for God’s help. And many Americans, of all faiths, prayed with him - or for him. It was simple and nondenominational: a prayer that he’d be up to this moment, so that he - and, by extension, we as a country - would triumph in that dark hour.

CONTINUED IN PART TWO….

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