A Sword Or A Shield?

Religion has been in the news a lot lately, which probably shouldn’t surprise us. When the times we live in are tumultuous–and I certainly think this era qualifies–people cling to and defend their “eternal verities.”

Of course, that raises an interesting question: what, exactly, qualifies as religion? I think the “eternal verity” descriptor gets at something (excuse the phrase) fundamental: an unshakable belief system based largely on faith in matters that are not susceptible to scientific verification. Political ideologies–including tribal bigotries–fall within that definition.

Unshakable and unprovable beliefs, of course, are the source of a great deal of mischief–and often, tragedy. I’ve posted previously about the tensions within evangelical circles, about some Christians’ insistence that Muslims and Jews cannot be “real Americans,” about the ongoing religious debates over reproductive rights, and (more frequently) about the concerns of America’s founders that led to the religion clauses of the First Amendment. 

With respect to those concerns, an observation by Barney Frank during a recent interview comes to mind.(I’ve loved Barney Frank ever since he held a Town Hall during the fight over the Affordable Care Act, and responded to a looney-tune woman comparing Obama to Hitler and the ACA to Nazism by asking her “On what planet do you spend most of your time?”)

In the interview, Frank was asked the following question: “Some on the left have expressed concern that the 6-3 conservative supermajority on the Supreme Court could erode LGBTQ rights in the name of religious liberty. Are you concerned at all about this?”

Frank responded with his trademark rhetorical acuity. “Yes I am. They’re not going to undo marriage. But I do worry about entities that get public tax money to perform services—they should not in my judgment be allowed to exclude people because of some religious disapproval of their sexual practices. It’s the sword versus the shield. The shield, in legal terms, is a doctrine that prevents other people from intruding on you. A sword is used to intrude on others. And while religious liberty should be a shield, there are concerns that people might make it a sword.”

That verbal picture–a sword or a shield–is an excellent way to approach the First Amendment, and not simply the religion clauses. 

The Amendment was intended to protect an individual’s right to believe pretty much anything (not necessarily to act on those beliefs, however) and to try to convince others to believe those things too. It was also intended to prevent government from getting involved by putting a thumb on the scale, so to speak, or imposing the beliefs of some Americans on others. It was–in Frank’s felicitous phrase–intended to provide individual citizens with a shield and to prevent majorities from using government as a sword.

The problem is, we have millions of people who have “religion” in the sense I defined it above. We have cults, traditional religious affiliations, conspiracy theories, political ideologies of both the Left and Right…in short, we have veritable armies of people convinced of the superior righteousness of their own belief systems. If you need evidence, examine what has been called “cancel culture,” the effort to ostracize people who hold opposing views–not to enter into debate with them, but to shut them down, eject them from the public conversation. (That effort is most definitely not limited to the Left, despite Rightwing efforts to claim otherwise.) 

For numerous reasons, the law cannot classify all these systems as religions for purposes of the First Amendment. That practical reality means that the label “religious” does confer a considerable advantage on beliefs that define themselves in that more limited fashion.

When it comes to traditional religion, Pew recently shared a bit of positive news about the sword and shield finding a significant majority of Americans want government to enforce separation of Church and State. I wonder what a similar study would find about our current commitment to Free Speech–especially in light of recent revelations about Facebook and other social media platforms.

What’s that Chinese curse? “May you live in interesting times…” 

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Unpacking Immunity

The defiance shown by so many police officers to vaccine mandates absolutely astonishes me, as I’ve previously posted. These are, after all, people whose job it is to enforce “mandates” over the “personal choices” of citizens whose disagreement with those mandates is irrelevant.

But then I read a very informative column by Radley Balko in The Washington Post and connected some (admittedly non-intuitive) dots.

The column was about qualified immunity–the judge-made doctrine that continues to exempt police officers from the consequences of unconstitutional behaviors, and essentially allows them to choose which laws they will follow and which they will ignore. I have previously explained that doctrine, and why so many lawyers argue that its effects have been pernicious. Balko goes beyond the widespread criticism of the way qualified immunity currently works; he explains its ugly origins.

I, for one, was unaware of those origins.

Balko begins by reminding us that qualified immunity isn’t in the Constitution or in the U.S. Code. “It is judge-made law. It is judicial activism, by any definition of the term.” The doctrine was first announced in Pierson v. Ray, a case arising out of participation by a group of Episcopal priests–three of whom were Black–in the effort to desegregate public accommodations in the South.

Waiting on a bus just outside of Jackson, Miss., 15 of the priests, three of whom were Black, entered a segregated cafe. Two police officers ordered them to leave. When they refused, the officers arrested them under a vague Mississippi law permitting police to arrest any group of people who threatens a “breach of the peace.” The clergymen were convicted and sentenced to four months in jail. On appeal, their arrests were deemed illegal and their convictions were overturned. They subsequently sued under Section 1983.

Section 1983 is the federal statute allowing citizens to sue the government for damages when agents of that government, acting in their official capacities, violate their rights.

This was the precise sort of constitutional violation that Section 1983 was passed to address. Local state authorities had refused to recognize the 14th Amendment rights of Black priests to be treated equally. And yet they lost.

The U.S. Court of Appeals for the Fifth Circuit ruled that by merely participating in the Freedom Rides, the clergymen had knowingly placed themselves in harm’s way, and therefore were ineligible for damages. The court also ruled that though the arrests and law were subsequently determined to be unconstitutional, the police could not have known that at the time, and therefore couldn’t be held liable.

In 1967, the Supreme Court upheld the decision, and in 1982, in the case of Harlow v. Fitzgerald, the Court made the doctrine even worse. As I explained in my former post on the subject, the Court in Harlow ignored precedents that had required an examination of the “subjective good faith” of the officer being sued. Instead, the court adopted a new “objective” test. After Harlow, a plaintiff had to show that the defendant’s conduct “violate[d] clearly established statutory or constitutional rights of which a reasonable person would have known.”

In other words, since Harlow, courts have required plaintiffs to cite to an already existing judicial decision with substantially similar facts. As a result, as one lawyer recently wrote, “the first person to litigate a specific harm is out of luck” since the “first time around, the right violated won’t be ‘clearly established.’”

As Balko (accurately) characterized the current situation,

Collectively, they’ve created a through-the-looking-glass realm of jurisprudence that not only excuses police violations of constitutional rights, not only grants a police an exception to the axiom that “ignorance of the law is no excuse,” but actually incentivizes law enforcement to remain oblivious to the rights of the people they serve.

Which brings me back to the chutzpah of the police who are refusing vaccination.

When you are working in an environment that shelters you from the consequences when you break the rules, an environment that allows you to decide for yourself which laws you will follow and which ones you will ignore, the result is development of an entitlement mentality. When you are insulated–immunized–from the consequences that ordinary citizens face when they ignore laws of general application, why wouldn’t you get cocky? Why wouldn’t you consider yourself immune from the rules that the “little people” must follow?

Qualified immunity explains a lot more than the evisceration of Section 1983.

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What We Need To Know–And HOW We Need To Know It

As regular readers of this blog know, I have a couple of abiding preoccupations. Civic literacy is one, and an allied anxiety is the loss of local journalism.

Please understand: when social scientists and bloggers bewail the death spiral of America’s newspapers, we aren’t talking about physical paper. We are talking about a lack of journalism. If reporters are covering local news adequately, digital delivery doesn’t equate to loss–and the continuing presence of a print edition is not evidence that journalism is occurring.

I’m hardly the only person expressing considerable concern over the emerging consequences of this loss. A friend recently shared with me some preliminary findings from a study of Indiana journalism currently being funded by folks who are equally worried. It’s proprietary, so I can’t share it, but I can share one set of observations that I think sum up what might accurately be called our local news deserts.

The researchers identified six areas of coverage that most people would consider important: crime, governance, economic development, environment and public health, business and education. They then surveyed the local media in order to identify what was currently being covered in each of those areas–and followed up by interviewing a number of residents, people who live in the area served (or not) by that media. In those interviews, they asked people what sorts of information they think they need in each category.

You will not be surprised to learn that there was not a good fit between what people feel they need to know and the information they are actually getting.

In the category of government, for example, the research found “intermittent enterprise coverage” and “sporadic, stenography-style local and county coverage” that is often simply repetitive of public announcements. The announcements themselves received little scrutiny, and even that occurred only in certain areas. They found that statehouse coverage was “fragmented” and “not well distributed.” (My own description would have been considerably more critical…)

When they asked people to identify information that would make them more informed voters and citizens–they evidently got an earful. People wanted “more accessible, relevant explanations” of what is going on in all levels of governance; reporting, for example, on the planning processes that determine how millions of dollars of federal assistance will be applied, as well as much more information about government budgeting in general. And not surprisingly, people wanted more investigative reporting that would uncover and highlight corruption.

Across all of the categories, the research found a lack of context, and a lack of explanatory material connecting the dots between decisions made and the probable or demonstrated effects of those decisions on individuals and communities. Words like “unscrutinized” and phrases like “no follow-up” were frequent in the description of current coverage.

There is a lot to criticize about the media environment in which we find ourselves. Right now, Americans have access to a large number of sources covering national governance and politics. Several of those sources are solid and informative–others are closer to propaganda outlets–but adequate, even insightful news coverage of government at the federal level is available. The hole–the empty space–is local, and the research tells us that the consequences of that vacuum are both negative and serious.

A recent article from Governing detailed some of those consequences.

Recent academic studies show that newspaper closures and declining coverage of state and local government in general have led to more partisan polarization, fewer candidates running for office, higher municipal borrowing costs and increased pollution.

“Inarguably, no matter what side of the political fence you sit, [in the absence of] a decent robust newspaper, politicians are going to do bad things,” said Brian Tucker, a former newspaper executive and current director of corporate affairs for Dollar Bank in Cleveland, in response to the most recent Plain Dealer layoffs. “Nobody is going to be watching. No one is holding your feet to the fire.”

To which I would add my recurring concern that, in the absence of a common, widely-read source of local news, it is all too easy for neighbors to occupy wildly different realities–to live in what are effectively different communities.

One out of five Americans currently lives in a “news desert” with little to no access to reliable local media coverage, and that doesn’t even count the many areas with “ghost” newspapers like the Indianapolis Star.

We desperately need a rebirth of local journalism, so I am rooting for the success of the Baltimore Banner, a nonprofit digital upstart launched by a Baltimore businessman, that will be dedicated to local coverage of the city. He must agree with me about the importance of local news–he has committed $50 million of his own fortune to the enterprise.

Lots of us will be watching. With bated breath.

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Leonard Pitts Hits It Out Of The Park

Leonard Pitts has long been one of my favorite columnists. I rarely quote him on this blog for a very good reason: his writing is usually–okay, pretty much always–too good, too precise and evocative to paraphrase or summarize, and I really do try to minimize the direct quotes in these posts.

That said, Pitts made a supremely important point in a recent column, and I need to emphasize it. He began by reporting the blowback he’d received over his use, in a previous column, of the phrase “you people.” As one reader wrote him, “How dare you lump all Trump voters like that?”

His response was direct.

Well, dear reader, I cannot tell a lie. That objectifying language was no accident. Rather, it was designed to make a point. In order to understand that point, you have to understand something else:

I’m an American. By that, I don’t simply mean that I’m a U.S. citizen, though I am. But what I really mean is that I venerate the ideals on which this country was founded.

Unalienable rights. Life and liberty, the pursuit of happiness. Freedom of speech. Of faith. Of conscience. Government by consent of the governed. Equality before the law. Because of those ideals, America already was a revolution even before it won independence from England. Despite themselves, a band of slaveholding white men somehow founded a nation based on an aspirational, transformational declaration of fundamental human rights.

And then came the taco bowl connoisseur and his acolytes. Their values — more accurately, their lack of values — have coarsened the country, impoverished its spirit, debased what once was revered.

His use of the phrase “you people,” Pitts wrote, wasn’t  a call for division; it was employed in belated recognition of the fact that some Americans have “seceded from common cause, common ideals, common hope.”

To put that another way: If I never see another cable-news reporter doing interviews in some red-state diner to help the rest of us “understand” the people there, it will be too soon. How about we send that reporter to a blue-state shopping mall to help the people in the diner understand the rest of us? What they will learn is they have no monopoly on frustration or anger.

Pitts then enumerates what “his” people continue to believe and  those he labels “you people” don’t–freedom of speech, the rule of law, democratic ideals, facts and reason.

You people don’t honor the aspirational and transformational ideas that made this country great. My people do.

For those reasons and more, you people are not my people.

My people are Americans.

Pitts has summed up, in his far more eloquent way, what I have been calling “The American Idea.”

What the culture warriors pontificating about “American Exceptionalism” don’t understand is the actual American exceptionalism that was baked into the country’s origin: the notion that one wouldn’t be an American by virtue of status or identity, but by embracing the philosophy of the new nation, by the willingness to “pledge allegiance” to an entirely new concept of governance.

It was–as Pitts readily admits–mostly aspirational. But with fits and starts (lots more fits than most of us learned in high school history classes), we’ve tried to follow that philosophy to its logical conclusion. We extended the franchise, welcoming non-landowners, freed slaves and women into the ranks of “We the People.” Our courts (again, with fits and starts) protected the rule of law against efforts to subvert it in favor of the greedy and unscrupulous and the efforts of racial and religious bigots.

What has so many of us worried sick right now isn’t simply the realization that so many of our fellow citizens are credulous, racist and mean-spirited. There have always been folks like that (although not as vocal or empowered by rampant disinformation).

We are worried that we are losing that aspirational America, that “American Idea,” to the people Pitts calls “you people”–people who never understood or embraced it.

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Good News

In Christianity, the gospel is sometimes called the “Good News.” The phrase evidently heralds the imminent coming of the Kingdom of God. If you have landed on this page in hopes of a post exploring that concept, you’ve come to the wrong place. I don’t even recognize “Christianity” these days. (Granted, I’m not a Christian.)

In fact, when it comes to contemporary news, I’ve become used to seeing headlines like this one, on articles documenting the ways in which Evangelical “Christians” have become more and more indistinguishable from GOP cultists. 

A group that says its mission is “to halt and push back the forces of darkness” is holding a tactical event in southwest Missouri this weekend to train Christians in “hand-to-hand combat” and “fighting from your vehicle.”

I’m not Christian, but I really don’t think Jesus would approve…

Peter Wehner, a lifelong evangelical, recently wrote an article for the Atlantic about the internal conflicts being caused by the politicization of Christianity. I recommend it.

My “good news” is very different– an explicit rejection of that perversion of belief . There are evidently evangelical pastors who are genuinely religious–that is, concerned with concepts like brotherly love, ethical behavior and the golden rule. 

The Washington Post recently had the story.

Emotions ran high at the gathering of about 100 pastors at a church, about five miles from the University of Notre Dame. Many hugged. Some shed tears. One confessed she could not pray anymore.
 
Some had lost funding and others had been fired from their churches for adopting more liberal beliefs. All had left the evangelical tradition and had come to discuss their next steps as “post-evangelicals.”

Those  who planned the meeting–which took place in South Bend, Indiana–had expected 25 pastors. Word-of-mouth expanded it to over 100.  The appeal appears to be part of what the report calls a” larger reckoning” that has been triggered in individuals and congregations that are “grappling with their faith identity in the wake of Donald Trump’s presidency and calls for racial justice following the murder of George Floyd.”

Many of the (formerly) evangelical leaders in attendance at the meeting had been deeply concerned when they learned that approximately 8 out of 10 White evangelicals had voted for Trump in both of his presidential runs–evidence, as they see it, that the evangelical movement has been co-opted by Republican politics.

As the pastors traded stories, they quickly found shared experiences. They lamented their conservative evangelical parents who watch Fox News, as well as their peers who had re-examined their beliefs so much that they lost their faith entirely. They skewed younger, many in their 30s with tattoos covering their arms.

Most of the leaders held some belief in Jesus and the idea that people gathering in churches is still a good idea. Many want their churches to be affirming, meaning that they would perform gay weddings and include LGBTQ people in leadership and membership. They preferred curiosity over certainty, inclusion over exclusion.

According to the article, all of the attendees agreed on two things: they opposed Trump and they opposed racism. (Some of us would suggest that Trumpism is racism, so maybe they only agreed on one thing…) 

One of the most positive signs of change came in a quote from Amy Mikal, who was once a pastor at the Chicago-based megachurch Willow Creek.

“The hardest part is that we were taught to take the Bible literally,” Mikal said. “We want to be a place that asks more questions than provides answers.”

I have previously shared my youngest son’s distinction between a good religion and a bad one: a good religion helps you wrestle with morally-fraught questions about life’s meaning and challenges; a bad religion gives you predetermined “correct” answers and demands that you live in unquestioning accordance with them. Mikal obviously reached a similar conclusion.

The article quoted a different participant, Brit Barron (who had worked for a megachurch in California before she began re-examining her beliefs) for a similar sentiment. Barron opined that “Our job is to create the conversation. If someone opens up and says, ‘I don’t know if any of this is real,’ then we’re doing our job.”

The participants in this meeting understood that the “job” of a pastor is to provide a safe space for questions and debates about morality and faith. That sets them apart from the mega-churches and celebrity pastors who increasingly seem to believe that their job is to program troops for the GOP while raking in lots of money.

The refusal of a growing number of pastors to participate in the con games of the Falwells and Grahams really is “good news.” 

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