The Great Separation endures even here... barely

Mark Lilla's essay at Cato Unbound serves as a starting point for the interpundit sniping of internet discourse at Cato Unbound. Andrew Sullivan and others have offered reactions. I will focus on one important passage:

What we seem to have forgotten is how unique the circumstances were that made possible the establishment of the American compact on religion and politics. Perhaps now is the time to restore the much needed concept of American exceptionalism and remind ourselves of some basic facts. The most important one that set our experience apart from that of Europe was the absence of a strong Roman Catholic Church as a redoubt of intellectual and political opposition to the liberal-democratic ideas hatched by the Enlightenment – and thus also, the absence of a radical, atheist Enlightenment convinced that l’infâme must be écrasé. For over two centuries France, Italy, and Spain were rent by what can only be called existential struggles over the legitimacy of Catholic political theology and the revolutionary heritage of 1789. (Though the term “liberalism” is of Spanish coinage, as a political force it was weak in the whole of Catholic Europe until after the Second World War.) Neither side in this epic struggle was remotely interested in “toleration”; they wanted victory.

Looking beyond Europe, we note other things missing from the American landscape, quite literally. For example, there were no religious shrines to fight over, no holy cities, no temples, no sacred burial grounds (except those of the Native Americans, which were shamefully ignored). There also was a complete absence of what we would today call diversity: America was racially and culturally homogeneous in the early years of the republic, even if there were differences – in retrospect, incredibly minor – in Protestant affiliation. Yes, there were a few Catholics and Jews among the early immigrants, but the tone was set by Protestants of dissenting tendencies from the British Isles. The theological differences among them were swamped by the fact that everyone spoke the same language, cooked the same food, and looked to a shared history of persecution and emigration. It was a homogeneous country, and what comes with homogeneity, along with some troubling things, is trust.

I am forever amazed by the claim, or rather unsubstantiated assertion, that the values of 20th century democracy can somehow be traced to Christian principles. If anything, it can be traced to Christians existing in fear of each other. The separation was possible only because the similarities between these different groups were substantial enough to give hope that coexistence was possible if they simply relegated the differences to the private sphere. This homogeneity is no longer the case. Forgetting the racial, economic, cultural, and historical differences it is patently obvious that the mere theological differences are large enough that the kind of trust necessary to believe that one's fellow citizen will exemplify the kind good faith that will prevent grabs for power, is no longer possible. We are no longer talking about differences between Anglican and Presbyterians or Catholics and Lutherans. It might be said that these groups have histories of acquitting themselves murderously towards each other. This chastened them though. The groups vying for power now have greater theological differences and no history of violence to make them reticent to attempt coercion. The only proper response is not the provincial (in Lilla's terms) reassertion of the classic separation of church and state, a bourgeois secularism, but in the destruction of their intellectual pretenses and the removal of the mantle of respect they claim in our discourse.

To the highlighted selection, I am baffled by the claims I have read on Catholic blogs that the Catholic Church somehow bears responsibility for the emergence of the values of the contemporary West. After developing a theology to inculcate servility and submission to the Holy See in Europe, they have the audacity to claim that the story of the emergence of modernity is not the story of our wresting the reins of temporal authority from the Church but instead its full ideological realization. This is absurd on its face, and even a scanty survey of philosophy and literature after 1300 will confirm this. I won't go into the history of it but would simply put one question to the believers: Can you name any example of the Church, in an official, sanctioned capacity, acting in belhalf of a democratic movement and against a theocratic/monarchical/autocratic one before 1917? I don't think it can be done.

A Waste of Time and Resources

Such was Sam Harris' assessment of the mass Shiite pilgrimage to a nearby holy site shortly after the liberation of Baghdad. The march included fanatical displays of religious zeal such as pilgrims flagellating themselves into bleeding near-corpses and the requisite murder of a few Sunnis along the way. Now were my country to be invaded and rid of a murdering sectarian thug, its infrastructure badly damaged, and the rule of law quite precarious I don't think my first impulse would be to whip myself into a state of near catatonia. Truly a waste of time and resources.

In this spirit I couldn't help but think that a similar verdict could be justly rendered to the Bureau of Prisons' effort to compile a list of acceptable religious texts, as reported in today's New York Times.

In their wisdom they have seen fit to convene a panel of religious "experts" (which is about the same as being an expert in the metaphysics of Bambi) and-after having once removed all books deemed inflammatory, then replaced them-given this panel of "experts" (their designation as such has incidentally upset some others who won't have their say) the task of compiling a list of appropriate material.

I don't see the value in giving books, which have been known to incite violence in the simple minded and desperate, to people who are simple minded, desperate, and known to be violent. Much more the thought has doubtlessly not crossed their minds that rather than give prisoners books claiming to be the dicta of the creator of the universe, we should maybe educate them in the ethical thinking of those people whose thoughts form the basis of civil, western democracy. After all I have never heard of someone being incited to violence when reading too much Thomas Paine, Thomas Jefferson, Montesquieu, Kant, Hume, or John Locke. Too advanced for the prisoners? Well maybe the confusion will keep them sedate. Unfortunately no. The main concern of people like Moses Silverman, quoted in the Times, is that we not "throw the baby out with the bath water." My opinion on what we should be throwing out need not be repeated.

Much less why are my tax dollars being spent to compile a list of appropriate commentary on genocidal fairy tales for criminals? I am sure that even the most extreme crimes committed by these men pale in comparison to the incitements of the god of the Old Testament and Koran. And I am sure that not even the most schizophrenic and delusional amongst them can dream such insanity as to be found in the Book of Revelation or such vitriolic babbler-on-the-street-with-sign like prose to be found in the letters of Paul. There really is no separation of church and state, and apparently men who have lost the right to decide when they leave a 5x10 cell retain their right to the scribblings of religious demagogues.

Quote for the Day- Mark Lilla

"In the West people still think about God, man, and the world today- how could they not? But most seem to have trained themselves not to take that last step into politics. We are no longer in the habit of connecting our political discourse to theological and cosmological questions, and we no longer recognize revelation as politically authoritative. This is testament to our self restraint. That we must rely on self restraint should concern us." -Mark Lilla, The Stillborn God

With some notable exceptions I think this is true even here in this most Christian of Western democracies. But it expresses more eloquently (and for me in embarrassingly fewer words) what I tried to say here. The separation of church and state we have in this country is fragile, and is held in place by an all too amendable constitution. Sometime I wish that religion at this country's founding had been mixed with state. There would have been two possible outcomes: The stultifying effects of theocracy would have been so embarrassing in the face of an advancing Europe that to salvage national pride, which has always been hyper-sensitive to condescension from across the Atlantic, we would have forcibly dispensed with it. The other more likely outcome would be that a church would have been nationalized and become an ossified, corrupt, petty, and bureaucratic arm of the sate thus neutralizing its ability to inspire religious fervor and zealotry. After all no state has an interest in breeding fanatics and as with European national churches all religious fervor that threatened governmental authority would be easily neutralized. This would have been the more likely scenario, and it is what I hope is happening now though less formally. We can only hope that George Bush has become such a symbol of the infusion of religion and politics that the religious groups that have supported him will sink with his presidency. I am possibly being too hopeful. I do often wish though that at the Republic's birth we could have had church and state united and have been judiciously done with it when we saw where it took us. This also the reason why I don't fear a takeover of evangelicals or the fashionable fundamentalists as I think they should be dubbed. The results would be so hysterically and comically disastrous for the country and their movement that they would be forever discredited.