fundamentalism – Sheila Kennedy

Politics: The New Time Religion

Fareed Zakaria is one of our most perceptive pundits. I have purchased his most recent book, Age of Revolutions, and am about halfway through it. Thus far, I’ve found it illuminating.

Zakaria’s recent essay in The Washington Post was similarly illuminating, connecting America’s increased secularization to the growing religious zealotry of the GOP and Trump’s supporters. Here’s his lede:

Reporters have been noticing something new about Donald Trump’s campaign events this time around. They often resemble religious revival meetings. The New York Times notes that where his rallies were once “improvised and volatile,” their finales now feel more planned, solemn and infused with religion. The closing 15 minutes “evokes an evangelical altar call” filled with references to God.

Trump is a shrewd reader of his supporters and has clearly seen what the data show. White evangelicals, who make up about 14 percent of the population, made up about one-quarter of voters in the 2020 election. And about three-quarters of them voted for Donald Trump. Even more striking, of those White voters who attend religious services once a month or more, 71 percent voted for Trump in the 2020 election. (Even similarly religious Black Americans, by contrast, voted for Joe Biden by a 9 to 1 ratio.) The key to understanding Trump’s coalition is the intensity of his support among White people who are and who claim to be devout Christians.

The decline in the nation’s religiosity is one of the many cultural changes that have upset so many Americans. For a number of years, America was an outlier among modern Western nations, most of which had secularized far earlier. (Ironically, scholars mostly attribute this country’s greater religiosity to the Separation of Church and State so despised by Christian Nationalists.) In the 1990s, that began to change, and it has plunged since 2007.

As the scholar Ronald Inglehart has shown, since that year, religious decline in America has been the greatest of any country of the 49 surveyed. By one measure, the United States today is the 12th-least-religious country on Earth. In 1990, according to the General Social Survey, less than 10 percent of Americans had no religious affiliation. Today it’s around 30 percent.

Zakaria considers some of the reasons for the decline, and then turns his attention to what has taken the place of fundamentalist religious dogma: politics. He quotes Walter Lippmann for the observation that modern life has deprived men of the “sense of certainty as to why they were born, why they must work, whom they must love, what they must honor, where they may turn in sorrow and defeat” and notes that Americans who are trying to cope with the loss of that “sense of certainty” have increasingly replaced religious dogma with political extremism.

Over the past few years, this process has been extended even further with those who consider themselves devout Christians defining their faith almost entirely in political terms — by opposing abortion, same-sex marriage and transgender rights. This in turn has led to a great Democratic dechurching: According to Gallup, Democratic church membership was 46 percent in 2020, down from 71 percent two decades prior. The scholar David Campbell of the University of Notre Dame told the Associated Press, “Increasingly, Americans associate religion with the Republican Party — and if they are not Republicans themselves, they turn away from religion.” This phenomenon — of the right using, even weaponizing religion — is not unique to America or Christianity. You can see it in Brazil, El Salvador, Italy, Israel, Turkey and India, among other places….

This is the great political challenge of our time. Liberal democracy gives people greater liberty than ever before, breaking down repression and control everywhere — in politics, religion and society. But as the philosopher Søren Kierkegaard wrote, “anxiety is the dizziness of freedom.” Modern society gives us all wealth, technology and autonomy. But for many, these things cannot fill the hole in the heart that God and faith once occupied. To fill it with politics is dangerous. But that seems to be the shape of things to come.

Those of us who embrace life in secular America, who find the wide diversity of opinions, philosophical commitments and religious beliefs stimulating and thought-provoking, confront a political movement powered by people who find the loss of certainty terrifying, and who have compensated for the loss of religious fundamentalism by turning politics into a (similarly fundamentalist) religion.

The problem is, the essence of productive political engagement and governance is negotiation and compromise. Political engagement doesn’t work when one party sees policy disagreements, but the other sees those same disagreements as a battle between good and evil.

MAGA is a religion, and in religion, battles between good and evil are non-negotiable.

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Fundamentalist Religion And Politics

If you are looking for an explanation of America’s current, toxic political tribalism, you can find plenty of theories from which to choose. There’s the yawning gap between the rich and the rest, the ability–facilitated by our fragmented media environment–to find “facts” that are congenial to your political preferences, the craven behavior of too many political figures…the list is extensive.

That said, the major element of today’s culture war is religion. Not the specifics of religious belief or theology, but the role fundamentalists and Christian Nationalists believe religion should play in modern society and governance.

I spent six years as the Executive Director of Indiana’s ACLU, and experienced first-hand the consistency and ferocity of efforts to ignore America’s Constitutionally-mandated Separation of Church and State. I lost count of the number of panels and discussions devoted to (hopefully patient) explanations of the First Amendment, and why–despite the fact that the exact word “separation” doesn’t appear–the history and clear meaning of the Amendment require recognition of the Founder’s intention to keep religion and government in their proper lanes.

But today’s battles are different from that older, persistent effort to erode operation of the First Amendment’s religion clauses.

The rise of Christian Nationalism is part and parcel of the angry, knee-jerk fundamentalist reaction to cultural change. That reaction is what’s behind the morphing of what used to be a political party into a cult frantically trying to return the country to a time they largely misremember. Just as the racists among them are reacting to demographic changes eroding Whites’ majority status, fundamentalist Christians are reacting to the decrease in public performative religiosity and to what has been termed the “rise of the nones”– to the loss of Christianity’s cultural hegemony.

I rarely make predictions, because I’m not very good at them (mine tend to be based more on hope than evidence). But I feel fairly confident that efforts to turn the U.S. into a fundamentalist Christian theocracy are doomed. The public reaction to court decisions based on religious dogma rather than legal precedent–Hobby Lobby, Dobbs, and the recent Alabama ruling equating embryos with children, among others–is telling.

The argument for injecting religion into the broader culture, rather than honoring the right of individuals to determine their own belief structures, is almost always based on assertions that religiosity equates to morality. An allied charge is that, absent rigorous religious grounding, children will grow up to be selfish and immoral. Neither of these assertions is supported by evidence.

Quite the contrary.

I recently came across a fascinating study suggesting that raising one’s children without religion may be a healthier alternative.

Gone are the days of the unyielding God-fearing mother as the archetype of good parenting, suggests a recent article from the Los Angeles Times. According to multiple reports, research has shown that a secular upbringing may be healthier for children. According to a 2010 Duke University study, kids raised this way display less susceptibility to racism and peer pressure, and are “less vengeful, less nationalistic, less militaristic, less authoritarian, and more tolerant, on average, than religious adults.” But the list of benefits doesn’t stop there.

Citing Pew Research, the Times’ Phil Zuckerman notes that there’s been a recent spike in American households who categorize themselves as “Nones” — their religious affiliation being “nothing in particular.” According to Zuckerman, modern nonreligious adults account for 23 percent of Americans. As early as the ’50s, that figure was only four percent. And with godlessness on the rise, researchers have begun analyzing the benefits of nonreligious child rearing more closely.

“Far from being dysfunctional, nihilistic and rudderless without the security and rectitude of religion,” writes Zuckerman, “secular households provide a sound and solid foundation for children, according to Vern Bengston, a USC professor of gerontology and sociology.” Bengston oversees the Longitudinal Study of Generations, the largest study of families and their religious affiliations in America. After noticing an uptick in nonreligious households, Bengston added secularism to the study in 2013. “Many nonreligious parents were more coherent and passionate about their ethical principles than some of the ‘religious’ parents in our study,” said Bengston in an interview with Zuckerman. “The vast majority appeared to live goal-filled lives characterized by moral direction and sense of life having a purpose.”

Little by little, that dreaded “cosmopolitanism” is undermining the fundamentalist battles that historically triggered wars and currently fuel so much social discord.

Both secularism and the more liberal iterations of Christianity, Judaism and Islam that increasingly characterize today’s culture are signs of social and human progress. Despite the current blowback, I predict they’ll prevail.

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The Upside Of Secularization

I have long been interested in what you might call the “sociology” of religion–the effects of various forms of religiosity on the body politic, especially when that body politic is diverse. That interest led to the publication of my first sabbatical project–God and Country: America in Red and Blue, back in 2007. (I think Baylor University Press still publishes it.)

The conundrum, of course, is that certain aspects of religious devotion can be very positive–especially the support offered by religious communities. Those studies showing that religious folks were healthier or happier or whatever weren’t wrong, but the value was the existence of that supportive network, not a direct line to deity.

Other aspects of religiosity are negative–especially fundamentalist belief systems. Our current culture wars come courtesy of people who act on their belief that their God wants everyone to behave in a certain way, and those who pander to them. (“Live and let live” is simply inconceivable to folks who talk to God….)

Scholars tell us that the growing secularization of America has been accompanied by a loss of community and an epidemic of loneliness, which is certainly troubling, so I was very interested in this article focusing on the positives of secularization.

It began with the facts:

Last week, Gallup released new data showing that standard Christian beliefs are at all-time lows. Back in 2001, 90% of Americans believed in God; that figure is now down to 74%. Belief in heaven has gone from 83% down to 67%; belief in hell from 71% down to 59%; belief in angels from 79% down to 69%; belief in the devil from 68% down to 58%.

These declines in personal belief are tracking with church attendance, which is at an all-time low (even when accounting for the pandemic’s social distancing). Religious wedding ceremonies are similarly at an all-time low, as the percentage of Americans claiming to have no religion has hit an all-time high.

The author acknowledged that weakening of religion meant the loss of strong congregational communities and the “comfort of spiritual solace and the power of religiously inspired charitable works.” Nevertheless, he insisted that it is good news for democracy.

When secularization occurs naturally within free societies and people simply stop being religious of their own volition, such a change comes with many positive correlates — not least healthier democratic values and institutions…

Democracy requires citizen participation.

On that front, atheists and agnostics stand out. When it comes to attending political meetings, protests and marches, putting up political lawn signs, donating to candidates, working for candidates or contacting elected officials, the godless are among the most active and engaged. Americans who are affirmatively secular in their orientation — atheists, agnostics, humanists, freethinkers — are more likely to vote in elections than their religious peers.

Another crucial pillar of democracy is tolerance, the acceptance of people who are different from us, or behave and believe differently. In a diverse and pluralistic nation such as ours, civic tolerance of difference is essential. In study after study, nonreligious people are found to be much more tolerant than religious people.

Ironically, atheists are far more accepting and tolerant of religious people than religious people are of them.

What about information? Democratic self-government requires an informed citizenry–and these days, that means citizens who are able to separate the wheat of reality from the chaff of misinformation.

Research shows that secular people are on average more analytically adept than religious people. Religiosity, especially strong religiosity, is significantly correlated with greater acceptance of fake news.

The very first sentence of the U.S. Constitution’s very First Amendment states that “Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof.” This fundamental principle of our democracy, which bars the government from either promoting or persecuting religion, is essential in a society that contains millions of people with multiple religious faiths, and no religious faith at all. In recent years, the U.S. Supreme Court has shown a willingness to bulldoze this safeguard, threatening one of the founding premises of our nation.

The best hope for our democracy may be the growing number of secular Americans, who are by far the most supportive of repairing this principle.

Secular Americans, and the many Americans who belong to less dogmatic, more inclusive religious denominations, need to attend to the loss of community, the loss of the comfort that comes from being a valued part of something larger than family or clan. It’s notable that some atheist/humanist groups have regular Sunday meetings, to supply that very human need for companionship and fellowship.

Meanwhile, we should celebrate the waning belief that your God is the only “right” God, and He (always a He) wants you to impose “his” will on everyone else.

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(Positive) Signs Of The Times

One of the multiple newsletters that hit my inbox comes from Religion News Service. (Given the influence of religion–especially Christianity–on American policy, it has always seemed prudent for this very irreligious observer to keep tabs on what’s happening to and among the purportedly pious…)

Recent reports have signaled a welcome–if belated–effort by those I consider to be genuinely religious to respond to the ugly perversions that excuse bigotries of various kinds as exercises in “sincere” religious belief. I’ve previously shared statements from “Christians Against Christian Nationalism.” Here are a couple of other examples:

Within the last two years, students at religious schools across the country have made headlines pushing back against university policies regarding LGBTQ students or staff.

They’ve staged a monthlong sit-in at Seattle Pacific University, a private school associated with the Free Methodist Church, against a policy that forbids the hiring of LGBTQ people. They’ve called on Baylor University, that affirms marriage between a man and a woman as the “biblical norm,” to officially recognize an LGBTQ student advocacy group. They’ve protested at Brigham Young University after The Church of Jesus Christ of Latter-day Saints, which operates the school, said same-sex romantic behavior was “not compatible” with university rules, despite the removal of the “homosexual behavior” section from its Honor Code, the Salt Lake Tribune reported.

The article reports that students at more than 100 campuses staged a walk out on Oct. 11–coming out day– to protest religious exemptions to Title IX, “carve-outs” that allow discrimination against LGBTQ students by the presumably devout.

One university observer was quoted as saying that students “are done being told that in order to be a good Christian, that means you must be a white, straight Christian, or embrace white, straight Christian values.”

An equally intriguing story involved a massive ad campaign. Dubbed the “He Gets Us” campaign, it is a $100 million effort to “redeem Jesus’ brand from the damage done by his followers, especially those who say one thing and then do another.”

The campaign, funded by the Signatry, a Christian foundation based in Kansas, will expand in the next few months, with an updated website, an online store where people can get free gear if they forgive someone or welcome a stranger, and an outreach program for churches, all leading up to a Super Bowl ad.

Lee said organizers also want to start a movement of people who want to tell a better story about Jesus and act like him.

Our goal is to give voice to the pent-up energy of like-minded Jesus followers, those who are in the pews and the ones that aren’t, who are ready to reclaim the name of Jesus from those who abuse it to judge, harm and divide people,” Lee said.

Jason Vanderground, president of Haven, a branding firm based in Grand Haven, Michigan, said the movement hopes to bridge the gap between the story of Jesus and the public perception of his followers. The campaign has done extensive market research and found that, while many Americans like Jesus, they are skeptical of his followers.

That last observation reminded me of a bumper sticker I’ve seen a couple of times, proclaiming something along the lines of “Jesus–Protect Me From Your Followers.” It also reminded me of that quote from Mahatma Gandhi–“I like your Christ, but not your Christianity.”

The president of the marketing firm handling the campaign said Christians see their faith as a great love story, while increasing numbers of others see Christians as a hate group.

“Jesus said people are going to know my followers by the way they love each other and the way they interact with each other,” he said. “I think when we look at American Christianity now, we don’t see nearly as much of that — and that concerns a lot of people.”

We certainly haven’t been seeing much loving-kindness from the loudest, ostentatiously pious, self-identified Christians–or for that matter, from the fundamentalists of most religions.

Religion and philosophy can assist people in finding meaning, in dealing with the complexities of life and wrestling with its inevitable moral ambiguities. To appropriate another observation, religion can be used as a shield or a sword. When people find comfort in their beliefs, using those beliefs to shield them from life’s “arrows,” it serves a defensible purpose. When it becomes a sword with which to label and attack unbelievers, dissenters, and various “others,” it is no longer defensible.

Apparently, a lot of genuinely religious folks are fed up with the hypocrisy and hatefulness of their sword-brandishing brethren. I’d call that a positive sign.

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A Persuasive (And Scary) Analysis

Kevin Drum has published a lengthy, very thoughtful and well-documented article in Mother Jones, investigating the sources of America’s anger.

As he points out, Americans aren’t indiscriminately angry: we’re angry about politics–and “way, way angrier” than we used to be. The question, of course, is: what accounts for the degree of animus that characterizes today’s partisan divide?

Drum points to survey research showing that partisan ire is significantly higher than in the past. He then– meticulously–examines the “usual suspects”–the villains identified by the chattering classes as likely causes. Spoiler alert: he finds them wanting.

I’ve been spending considerable time digging into the source of our collective rage, and the answer to this question is trickier than most people think. For starters, any good answer has to fit the timeline of when our national temper tantrum began—roughly around the year 2000. The answer also has to be true: That is, it needs to be a genuine change from past behavior—maybe an inflection point or a sudden acceleration. Once you put those two things together, the number of candidates plummets.

Drum goes through both those “usual suspects” and the data, eliminating conspiracy theories (as Hofstadter in particular made clear in his Paranoid Style in American Politics, a “fondness for conspiracy theories has pervaded American culture from the very beginning.”) and providing several examples equivalent to the nutty QAnon beliefs with which we are familiar.

He also deconstructs the effects of social media, despite acknowledging many of the concerns about it.

Social media can’t be the main explanation for a trend that started 20 years ago. When you’re faced with trying to account for a sudden new eruption on the political scene like Donald Trump, it’s easy to think that the explanation must be something shiny and new, and social media is the obvious candidate. This is doubly true for someone whose meteoric rise was fueled by his deranged Twitter account. But the evidence simply doesn’t back that up.

Drum even considers the possibility that our national anger has been triggered by reality– by things in the country getting worse: manufacturing jobs disappearing, middle-class incomes stagnating–and for conservatives, the steady liberalization of cultural norms. But as he points out, with examples–contrary to conventional wisdom, a lot of things have gotten better, not worse. Even racism has declined.

So–if the “usual suspects” aren’t the cause, what is? Why has American trust in government plummeted and hostility toward political opponents skyrocketed?

To find an answer, then, we need to look for things that (a) are politically salient and (b) have changed dramatically over the past two to three decades. The most obvious one is Fox News.

When it debuted in 1996, Fox News was an afterthought in Republican politics. But after switching to a more hardline conservatism in the late ’90s it quickly attracted viewership from more than a third of all Republicans by the early 2000s. And as anyone who’s watched Fox knows, its fundamental message is rage at what liberals are doing to our country. Over the years the specific message has changed with the times—from terrorism to open borders to Benghazi to Christian cake bakers to critical race theory—but it’s always about what liberal politicians are doing to cripple America, usually with a large dose of thinly veiled racism to give it emotional heft. If you listen to this on a daily basis, is it any wonder that your trust in government would plummet? And on the flip side, if you’re a progressive watching what conservatives are doing in response to Fox News, is it any wonder that your trust in government might plummet as well?

The anger generated by Fox has demonstrable political consequences.

Rage toward Democrats means more votes for Republicans. As far back as 2007 researchers learned that the mere presence of Fox News on a cable system increased Republican vote share by nearly 1 percent. A more recent study estimates that a minuscule 150 seconds per week of watching Fox News can increase the Republican vote share. In a study of real-life impact, researchers found that this means the mere existence of Fox News on a cable system induced somewhere between 3 and 8 percent of non-Republicans to vote for the Republican Party in the 2000 presidential election.

Finally, Drum notes that the political effects of Fox News have been magnified by religion–more specifically, its decline.

This decline has been felt acutely by Republicans in particular. White evangelicals may have been the political stars of the Reagan era, but since their peak during the ’90s, Republicans have watched despondently as the reach and influence of conservative Christians has fallen even within their own party….

We’ve seen the impact of this increasingly powerful combination over the past several months, climaxing in the insurrection of January 6. But the insurrection itself was merely the most dramatic moment of a long campaign—and the campaign continues. How, we wonder, can so many people believe what Trump says about election fraud? How can they be willing to jettison democracy in favor of a demagogue? The answer comes into focus when you look at the past couple of decades. Thanks to Fox News, conservative trust in government is so low that Republican partisans can easily believe Democrats have cheated on a mass scale, and white evangelicals in particular are willing to fight with the spirit of someone literally facing Armageddon.

I think he’s right–and I have no idea what we can do about it.

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