Category: Evangelicalism

  • Huck on the environment

    Better than most of the other Republicans (except possibly McCain). Still, I think this is an argument that might appeal to conservative Christians otherwise inclined toward skepticism about climate change:

    Do you believe that human beings are the primary drivers of climate change?

    The honest answer is I don’t know. And for me, that’s not the issue. Instead of being wrapped into this political discussion of, “Is there global warming, and who caused it?,” what we need to be saying is, “Look, let’s agree that we all have responsibility to present a better planet to the next generation.” Whether or not you want to believe that it’s caused by driving to work, let’s agree that we need to take better care of the planet. Being a conservationist is the proper way to live, whether there is human-based global warming or not.

    This still doesn’t go far enough, in my view, because what policies you support will be a function of what you think the facts are. Huckabee’s reluctance to talk about the necessity of government regulation is one outcome of this agnosticism. But I also like this:

    This world doesn’t belong to me. I’m a guest here. I don’t have a right to abuse it, any more than I have a right to abuse someone else’s property if they were to let me stay in their apartment for a weekend. It’s a sin against future generations for me to act as if there are no future generations that should enjoy the world as I do.

    I love the outdoors. We have a beautiful, magnificent world: rivers and streams and mountains. I find myself overwhelmed when I look at it. I want my great-great-great-grandchildren to one day go out and smell the same fresh air, fish in wonderful streams, and be able to see the same mountains I see. I sure don’t want them to have it in worse shape and wonder why I didn’t do a better job of handing it down to them.

  • The Huckster and neo-populism

    As Mike Huckabee continues to gain on Mitt Romney in Iowa, he seems to be steadily moving from a second to first-tier (or at least 1 and a half tier) candidate. Whether this is a function of his performance in the debates or his Chuck Norris endorsement remains to be seen.

    Over the last couple of days I’ve read a couple of at least partly admiring profiles of Huckabee by liberal writers in Rolling Stone and The New Yorker. These writers inevitably express shock that Huckabee doesn’t seem to be a monster despite being a crazy right-wing evangelical who doesn’t believe in evolution. But beyond his personal affability, these writers pick up on the fact that Huckabee has made some enemies on the fiscal right who’ve tagged him (rather implausibly) as a big-spending liberal.

    Personally I’m not too partial to Huckabee. He hasn’t done anything to distinguish himself from the Bush-GOP line on war, torture, and the national security state. Nor am I particularly a fan of his cultural politics.

    But what does make him interesting is that he seems to be groping toward a different economics than most of his competitors. His instincts seem to be for the working class and he’s raised issues of inequality and economic security that would otherwise not even register on the GOP’s radar. Now, this doesn’t seem to translate into a particularly coherent policy stance: for instance, he’s on record as supporting a national consumption tax in place of the income tax, which is a pretty regressive proposal. But his popularity still suggests that his rhetoric is resonating with voters.

    Michael Lind, a sharp left-of-center political analyst, argued recently that the economic “center” in American politics is shifting to the left. With the end of the Cold War, libertarianism and neoliberalism appeared to define the endpoints of the respectable spectrum on economic issues, but recent years, he says, have seen a resurgence of economic populism as a force to be reckoned with:

    Libertarians succeeded in promoting deregulation and the liberalisation of trade and finance. But, partly as a result of their success, the popular anxiety caused by globalisation doomed far more radical libertarian reforms.

    Even as libertarianism was losing its political lustre, economic populism came to life in US politics for the first time since the 1930s. Unlike the reactionary populism of Patrick Buchanan in the 1980s and 1990s, the middle-class populism represented by CNN’s Lou Dobbs cannot be dismissed as marginal. The decline of libertarianism and the revival of populism are already reshaping politics in the US and similar societies.

    What formerly was the left – welfare-state liberalism – is once again the ­centre. To its left (in economic, not social, terms) is protectionist ­populism; to its right, neoliberalism.

    If this is right, Huckabee may represent the future of the GOP as it scrambles to catch up with these new realities. Most of the other candidates are peddling the same old low-tax, anti-regulatory gospel, but if voters, even Republican ones, are increasingly feeling the pinch of economic anxiety, they may not be buying.

    What was originally called the “New Right” – the blue-collar former Democrats who came into the Republican coalition in the 70s and 80s was never really distinguished by its fealty to laissez-faire. It was motivated more by cultural politics, crime, welfare, and other concerns associated with the middle and working classes. These concerns were able to fit under the philosophical tent of antistatism because it was thought that government bureaucrats were the primary villains responsible for undermining sound virtues by meddling in communities.

    Previous to this the intellectual Right was elitist, Anglophilic and often characterized by a high-church religiosity. By contrast, the “New” Right was populist, blue-collar and less committed to the virtues of laissez-faire and individualism. Christopher Lasch brilliantly criticized the co-opting of populism by laissez-faire Republicans in his The True and Only Heaven. Lasch largely accepted the populist criticism of the Left and the welfare state, but he argued that capitalism and the state work in tandem to rob ordinary working people and their communities of their capacity for self-government and self-determination. Reaganomics was not, in his view, the true ally of populism, but the apogee of liberal individualism which corrodes communities in the name of “choice.”

    If evangelical Protestants are the heirs of the old “New” Right, then the turn toward economic populism may make sense. The “economic royalists” of the GOP (as the New Yorker piece calls them) have enjoyed the support of evangelical voters without really giving them much in the way of actual power. But if these folks now constitute most of the base of the party, then the populist chickens may be coming home to roost. I don’t know if Huckabee is the right vehicle for a conservative neo-populism, but he’s at least providing an interesting challenge to the status quo.

  • The evangelical crack-up: not all it’s cracked up to be

    An honest-to-goodness evangelical pours some cold water on David Kirkpatrick’s NY Times Magazine piece on the splintering of political evangelicalism. (via Jeremy)

    I’ve seen a number of outlets assume that evangelical dissatisfaction with Bush and the GOP must be dissatisfaction from the Left. While younger evangelicals may indeed have a newfound concern for issues like global warming and AIDS, this doesn’t mean they’re becoming liberal per se. And, as the threats of Dobson, et al. to bolt to a third party indicate, much of the dissatisfaction is from the Right.

    David Sessions, the author of the Slate article, makes the interesting suggestion that the growing popularity of Reformed theology in conservative evangelical circles may account for the newfound focus on broader social issues. Neo-Calvinists like Abraham Kuyper were very big on Christ as the Lord of all and that his reign should encompass the entire social sphere. This is in sharp contrast to a kind of Left Behind theology that emphasizes snatching souls out of a society firmly ensconsed in a hell-bound handbasket. In this respect neo-Calvinism has a lot in common with Catholic social thought.

    Lutherans, meanwhile, have historically been more skittish about this kind of thing. Obviously God is sovereign over all, but God relates to us in two ways. The two kingdoms doesn’t refer to distinct spheres of church and state, but to these two ways in which God relates to creation: redemption and conservation. The kingdom of the right, God’s “proper work,” is calling people to faith and repentance through the preaching of the Gospel. The kingdom of the left, meanwhile, refers to the way in which God upholds and conserves the structures of creation and society to provide for and promote human well-being in this life. Politics, for Lutherans, is not redemptive, but pertains to penultimate matters, to serving the neighbor in her concrete needs in this age. To Lutheran ears, the talk of “building God’s kingdom” that you sometimes get from both the evangelical Right and Left smacks of Calvinist-inspired Puritanism.

  • The new evangelical radicalism

    The cover article of the latest In These Times (complete with the inevitable Jesus-as-Che cover image) is about the new “Christian radicalism” being promoted by a variety of younger evangelical leaders and what the secular left might learn from it. The author claims that folks like Rob Bell, Shane Claiborne, and Gregory Boyd are part of an emerging (if you’ll forgive the use of the term) paradigm of Christian social witness that is “explicitly nonviolent, anti-imperialist and anticapitalist.”

    Jim Wallis is quoted quite a bit in the article, but there seems to be some tension between the radicalism promoted by Bell, et al. which seems wary of organized politics, and Wallis’ more traditional political approach:

    [A]s of now, the Revolutionaries seem to be embracing person-to-person, “be the alternative” solutions to the exclusion of advocating for social policy that is more in line with their vision of the kingdom. Boyd says, “I never see Jesus trying to resolve any of Caesar’s problems.”

    Wallis believes this reluctance comes from the recent experience of being dragged into the mess of partisan politics on the terms of the Republican party.

    “But the prophets [of the Bible] don’t talk about just being an island of hope — they talk about land, labor, capital, equity, fairness, wages,” says Wallis. “And who are the prophets addressing? Employers, judges, rulers. On behalf of widows, orphans, workers, farmers, ordinary people. The gospel is deeply political. It’s not partisan politics, but a prophetic politics. It is what the prophets and Jesus finally call us to.”

    “Take any big issue we’ve got: Politics is failing to deal with it. They see that,” Wallis continues. “But I’m saying that we need to change politics. Social movements change politics — and the strongest social movements have spiritual foundations.”