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On Being with Krista Tippett is a public radio project delving into the human side of news stories + issues. Curated + edited by senior editor Trent Gilliss.

We publish guest contributions. We edit long; we scrapbook. We do big ideas + deep meaning. We answer questions.

We've even won a couple of Webbys + a Peabody Award.

The Wrong Side of White: Black Mormons in a Presidential Year

by W. Paul Reeve, guest contributor

Meet an African-American Mormon

The Church of Jesus Christ of Latter-day Saints (Mormonism) has consistently found itself on the wrong side of white. In a recent New York Times article, “Black Mormons and the Politics of Identity,” an embedded video begins with a Times reporter commenting “it may come as a surprise to people that there are black Mormons in America.” It is a telling statement that captures the nexus of the LDS Church’s racial past and its efforts to realize a more diverse racial future.

Although few in number, blacks have been a part of the LDS movement from its founding to the present. The first documented African American to join the LDS Church was a former slave known only in the historical record as “Black Pete.” He became a member at Kirtland, Ohio, in 1830, the year of the Church’s founding. More significantly, at least two black men, Elijah Abel and Q. Walker Lewis, were ordained to the Mormon priesthood in the Church’s early years. Abel participated in Mormon temple rituals at Kirtland and was baptized as proxy for a deceased friend and two relatives at Nauvoo, Illinois.

In this regard, it is most accurate to speak of integrated priesthood and temples in Mormonism’s early years, a progressive stance in a charged national racial context. At the same time that the nation moved toward legal segregation in the wake of Reconstruction’s demise, the open space for full black participation in Mormonism gave way in fits and starts. By the first decade of the twentieth century race-based priesthood and temple bans were firmly in place.

It is impossible to understand that trajectory without first understanding the ways in which white Mormons themselves were racialized. The prevailing American fear of interracial mixing played a significant role in that process, especially as outsiders projected their own alarm over race mixing onto Mormons. At Kirtland, outsiders suggested that Black Pete received revelations to marry white women. In Missouri settlers argued that Mormons were inviting free black converts to that state, not only to incite a slave rebellion but to steal white women.

After the Mormons openly announced the practice of polygamy in 1852, the charge of interracial mixing took on a life of its own. One Army doctor filed a report with the United States Senate in which he claimed polygamy was giving rise to a degenerate “race.” Political cartoons depicted interracial polygamous families, sometimes with black, Asian, and Native American wives mixed in among the white. In a variety of ways outsiders constructed Mormons as racially suspect, facilitators of interracial mixing and therefore of racial contamination. As one news account put it, “the days of the white race are numbered in this country.” At the crux of this fearful deterioration was the “American of the future,” “a black Mormon.”

Against such a charged national racial backdrop, Mormons responded with an effort to claim whiteness for themselves. In 1852, Brigham Young drew upon the curses of Cain, Ham, and Canaan, derived from long standing Judeo-Christian Biblical exegeses, to bar black men from the priesthood. Leaders later expanded the policy to include temple worship for black men and women, except for proxy baptisms for their deceased ancestors. In 1908, leaders cemented those policies in place when historical forgetfulness trumped verifiable evidence to misremember that the bans had always been there, divine mandates that only God could rescind.

With that reconstructed memory as the new guiding principle, it took Spencer W. Kimball, the faith’s mild and unassuming prophet, to overturn the ban. In 1978, Kimball announced a revelation which returned Mormonism to its universalistic roots and reintegrated its priesthood and temples.

Since that time, Mormon growth in Africa has been rapid, while the pace among blacks at home has been much slower. The bans and the doctrines that supported them sometimes plague missionary efforts among blacks and make it difficult to retain converts once they join. LDS leaders have yet to repudiate past teachings which shored up the bans, a lingering problem that makes it possible for various iterations of those teachings to live on in the hearts and minds of some members.

In the meantime, black Mormons, like their coreligionists of all stripes, must decide how they will vote in this historic election year. It is a contest that is poised to pit the nation’s first president of African ancestry against the first Mormon of any color to capture a major party nomination. Mitt Romney’s ascendency to the top of the GOP ticket might signal to some Mormons that their historically pariah faith has finally arrived. In that regard, Romney may very well mark Mormonism’s full racial passage to whiteness. It is an awkwardly-timed if not tepid acceptance that coincides with Mormon attempts to claim a more diverse racial identity for themselves — witness the “I Am a Mormon” national media campaign featuring a heterogeneous group of Latter-day Saints as the faces of modern Mormonism.

Unlike his Mormon ancestors, no one today questions Mitt Romney’s whiteness. One culture critic went so far as to call him “the whitest white man to run for president in recent memory.” It is a designation that Mormons craved a century ago, but one that comes as a liability today. The historical arc of Mormonism’s racial dance is richly ironic. In the nineteenth century they were denigrated as not white enough, by the twenty-first century, as too white.

W. Paul ReeveW. Paul Reeve is Associate Professor of History at the University of Utah. He is writing a book, Religion of a Different Color: Race and the Mormon Struggle for Whiteness, under contract at Oxford University Press.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Competing Visions of the Kingdom of Heaven on Earth Are Not Mutually Exclusive

by Karl W. Lampley, guest contributor

blue skies bring tearsPhoto by Ibrahim Iujazen/Flickr, cc by-nc-sa 2.0

In his Time magazine article, "Heaven Can’t Wait," Jon Meacham contrasts two seemingly competing visions of heaven in contemporary Christianity. One prominent view envisions heaven as the ethereal place one goes when one dies. Images of winged angels, celestial music, golden thrones, pearly gates, and streets of gold variously occupy this vision of the hereafter. Heaven is conceived of as a future paradise of eternal rest filled with peace, light, and love. Everlasting life is seen as an eternal abode in the heavenly realm with God and the angels.

A second well-known view envisions heaven as how you live your life. This standpoint appeals to a younger generation motivated by causes and inspired by heaven to make a positive difference in the world. Guided by this outlook, these young evangelical Christians see themselves as agents of heaven on earth engaged in social justice and peacemaking. For this activist generation, heaven demands stewardship on earth in daily living.

According to New Testament scholar N.T. Wright, heaven is not a future destination but rather God’s dimension in our ordinary life on the earth. For Wright, the hope of a new heaven and a new earth along with the New Jerusalem coming from God in the Book of Revelation should invite work in the world for justice. Wright emphasizes the biblical hope of the bodily resurrection and new creation in the New Testament.

Meacham asserts that early Christians did not understand heaven in the same way as those who now envision a heavenly paradise after death but rather envisioned heaven as a two-step process. First, the soul left the body to a place of rest and peace. Second, a bodily resurrection into a new heaven and a new earth would bring God’s kingdom to earth. Meacham concludes that Christians have largely departed from these concrete beliefs about heaven by Jesus and his contemporaries. For Meacham, Wright and others are bringing this emphasis on the bodily resurrection and the New Jerusalem back to contemporary Christianity. The implication is an active Christianity bringing the Kingdom to earth.

Yet, these two competing visions of heaven and the hereafter need not be mutually exclusive. A vision of heavenly bliss and celestial paradise after death is a compelling way to describe what early Christians saw as the first — temporary — stage of heaven. Immediately after death one returns to God and enters paradise. Notwithstanding, the entire biblical account points to hope in a bodily resurrection and a new eternal life with God in the New Jerusalem. Life with God on earth will be exalted. According to the New Testament, heaven is not the final destination but rather a temporary holding place before the end of the world. One can easily hold these two visions of heaven in tension in one’s faith.

Meacham implies, however, that one cannot believe in heaven as the eternal place of rest and vindication and also work for social justice as an imperative. Thus, according to some, the image of heaven as a future paradise pacifies Christians, most especially the poor and marginalized.

Critics of African American slave religion, for instance, argue that it was otherworldly, escapist, and compensatory. The black spirituals demonstrate the rich imagery of heaven and the hereafter in slave religion as release and vindication in another life. These images of heaven no doubt enabled black slaves to endure hardship and dehumanization. Yet, black slaves also believed in imminent liberation on earth as in the biblical Exodus. They hoped for concrete material and spiritual liberation from bondage in the now.

Rebellious black slave insurrectionist Nat Turner, for example, asserted that blacks should fight for the coming of the Kingdom of Heaven on earth through revolt. African American Christian slaves held in balance the hope of paradise in another life and the equally significant hope of heaven on earth. They were able to resist slavery in myriad ways by believing in the God of both the hereafter and the present. Thus, black slave religion was both otherworldly and this-worldly. Slaves embraced the hope of a heavenly paradise after death that would vindicate them and erase the pain of the present life. Yet, they also hoped in imminent liberation on earth and the belief that God would initiate a new era of peace and freedom for blacks here in America.

Karl W. LampleyKarl W. Lampley is Martin Marty Junior fellow and a doctoral candidate in Theology at the University of Chicago Divinity School.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Romney, Mormonism, and the American Compromise

by Terryl Givens, guest contributor

Mitt Romney Bows His Head in Prayer in Elko, NevadaMitt Romney bows his head in prayer in Elko, Nevada while on the presidential campaign trail. (Photo by Justin Sullivan/Getty Images)

Mitt Romney is threatening to disturb the American compromise with Mormonism.

Nineteenth-century observers were largely indifferent to the new religion Joseph Smith founded in 1830. Most dismissed his claims about angels and gold plates as just another example of American gullibility. “Had we not seen in our own days similar impostures practiced with success,” yawned one Illinois contemporary, “[Mormonism] would have excited our special wonder; as it is, nothing excites surprise.” But in Missouri and Illinois local tensions erupted in violence, and national concern intensified when Brigham Young — relatively safe in the refuge of Utah — announced a system of plural marriage in 1852.

For the next forty years, from the popular press and pulpits alike, cries for the eradication of this “relic of barbarism” streamed forth from the pulpits, press, and party platforms. Then came concessions — but limited concessions — from both sides. Mormons abandoned polygamy and political isolationism. And America granted partial accommodation. The deal was signed in 1893 — but it was a devil’s bargain. Here is what happened.

At the choral competition of the World’s Columbian Exposition held in Chicago, on Friday September 8, in front of packed crowds, the Mormon Tabernacle Choir dazzled the audience and the judges alike, to win the silver medal. (The general consensus of Mormon and non-Mormon alike was that they had actually earned the gold.) The recipients of rapturous acclaim, the choir had suddenly become America’s sweetheart. They were invited to provide the patriotic music for the placement of the Liberty Bell at the Chicago Exposition. Their farewell concert was standing room only, journalists raved to a receptive public about the singing sensation, and concert promoters lobbied the choir to tour the east. Suddenly, Mormons were not just legitimate, they were popular.

And then, a funny thing happened on the way to the festivities. In conjunction with the grandiose Columbian Exposition, organizers had planned a World’s Parliament of Religion for September 11-22, 1893, in order to “promote and deepen the spirit of human brotherhood among religious men of diverse faiths.” Over three thousand invitations had been sent worldwide, to bring together representatives of every world faith and Christian denomination in a momentous gesture of interfaith respect and dialogue. Many faiths were underrepresented — but only one group was deliberately and conspicuously left out altogether. And that was, not unpredictably, the Mormons. So even while the choir was singing its way into history and America’s heart, the Mormon church was emphatically denied a voice in the nation’s first attempt at a comprehensive interfaith dialogue. What seemed like a contradiction was actually a compromise.

In the century since the Chicago fair, Mormons have been lauded for their choirs and their football. They are largely respected as good, decent, family-centered people, who are welcome to sing for presidents and dance with the stars — and everyone agrees to avoid theological questions. But as presidential nominations near, Romney’s candidacy threatens this compromise, because what a Mormon presidential candidate actually believes seems far too important to table. And when Mormon theology enters the public discussion, the words Charles Dickens wrote in 1851 strike many as still apt: “What the Mormons do, seems to be excellent; what they say, is mostly nonsense.”

But this is only true because in acquiescing to the compromise, Mormons have largely left others to frame the theological discussion. In opting to emphasize Mormon culture over Mormon theology, Mormons have too often left the media and ministers free to select the most esoteric and idiosyncratic for ridicule. So jibes about Kolob and magic underwear usurp serious engagement, much as public knowledge about the Amish is confined to a two-dimensional caricature involving a horse and buggy. But members of a faith community should recognize themselves in any fair depiction. And it is the fundamentals of Mormonism that should ground any debate worth having about Mormon beliefs or Mormon membership in the Christian community. What are these fundamentals?

  1. God is a personal entity, having a heart that beats in sympathy with human hearts, feeling our joy and sorrowing over our pain.
  2. Men and women existed as spiritual beings in the presence of God before progressing to this mortal life.
  3. Adam and Eve were noble progenitors of the human family, and their fall made possible human life in this realm. Men and women are born pure and innocent, with no taint of original sin. (We find plenty on our own).
  4. God has the desire and the power to save, through his son Jesus Christ, the entire human family in a kingdom of heaven, and except for the most perversely unwilling, that will be our destiny.
  5. Heaven will principally consist in the eternal duration of those relationships that matter most to us now: spouses, children, and friends.

None of these beliefs is relevant to a political candidate’s fitness for office. But they should be the starting point for any serious attempt to get at the core of Mormon belief.  And there should be no compromise on that point.

Terryl GivensTerryl Givens is Professor of Literature and Religion at the University of Richmond.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Shared Paradise: Church of Kopimism Reshapes Society with File Sharing

by Robert M. Geraci, guest contributor

Church of Kopimism

There’s a new flying spaghetti monster in the spiritual marketplace: the Church of Kopimism. The newly “established” religion has become the talk of the internet, in part because of its transparently “unreligious” outlook and in part because of the group’s social perspective. The Church of Kopimism, which received official recognition as a religious denomination in Sweden, objects to what it calls the Copyright Religion and advocates free sharing of information by and for all. Though it lacks any particular resemblance to established religions, Kopimism has “beliefs and rituals,” which are held sufficient to establish it as a legal religious organization.

In the study of religion, we long ago gave up on creating a taxonomy that would — once and for all — allow us to demarcate the sacred from the profane and religious groups from secular. Nevertheless, there is something profoundly unreligious about Kopimism, and it is hard to overlook this glaring reality. Whether it is because the group lacks even the slightest reference to the supernatural or whether its patently political aims overdetermine it, few commentators seem willing to accept Kopimism as a legitimate religion. Indeed, it took several efforts before the Swedish government accepted the group, apparently out of concern that Kopimist practices lack a real form of “worship.”

In today’s world, there are lots of ways in which secular groups and practices have co-opted the religious. Calling them “authentic fakes,” David Chidester claims that these do authentically religious work despite the fact that they emerge from non-religious sources. But Chidester’s authentic fakes seem ever oriented toward a search for human meaning, especially through a connection with transcendent ideals. The Church of Kopimism shows no particular effort to create a meaningful life experience. Instead, just as Pastafarians struggled against the teaching of Intelligent Design in U.S. public schools, the Kopimists are enmeshed in the politics of file sharing.

At least since Stewart Brand’s declaration that “information wants to be free,” there have been techno-enthusiasts who have resisted the control of copyright holders and digital rights management. They believe that information ought to be widely distributed, and apply this principle to information that they can possess and disseminate via the internet. As such, a battle has been waged for more than a decade over the illegal distribution of music, videos, and even good old-fashioned e-books. The Kopimists declare that the search for knowledge is sacred and that copying is sacred because it increases the value of information; in their view, the copyrightists are sinners and the file sharers are saints.

The legitimation of Kopimism spread rapidly across the internet, thanks largely to mainstream coverage by the BBC and other news sources, and yet few know what to think of the group. Is it a joke, a political statement, or a legitimate religion? The brief notoriety of Flying Spaghetti Monsterism certainly provides a precedent for humorous, politically-minded new religious movements, but Kopimism is not like FSM. After all, the latter purports faith in a supernatural entity (“your Noodley Master”) and claims to compete with other religious beliefs, whereas Kopimism has nothing to say about traditional religions: the antithesis of Kopimism, Copyright Religion, is a faith whose adherents join, at best, unknowingly.

While the precise status of Kopimism is open to question, the movement does engage in one of the principle discursive efforts of religious life: social organization. Kopimism is a reflection of social distortion caused by media technologies, and an attempt to build a worldview that accommodates it. That information can be (very nearly) free indicates to some people that it “wants” to be. Among those who feel that the mere presence of online communication indicates that data must be shared, the present social reality must be undone and a new order established.

Like other religions, Kopimism takes part in the re-ordering of society. Religious discourses both legitimate and de-legitimate social orders, as Bruce Lincoln has argued; as such, faith in technology can be the impetus for new kinds of social structure. Brand and his followers in the Whole Earth Network and subsequent groups are a perfect example of how faith in the technology can be the lynchpin for a utopian social discourse. The Church of Kopimists is, unquestionably, a part of this effort. While Kopimists may pay only lip service to their status as a religion, they carry on the work of dismantling old social structures and building up new ones in the hope of an information-rich paradise.

Associate Professor of Religious Studies, Manhattan CollegeRobert M. Geraci is Associate Professor of Religious Studies at Manhattan College. He is the author of Apocalyptic AI: Visions of Heaven in Robotics, Artificial Intelligence, and Virtual Reality.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


To Pray or Not to Pray? Civil Religion and the 9/11 Memorial Service

by Rick Elgendy, special contributor

Obama and Bush Pray at 9/11 CeremonyU.S. President Barack Obama and his wife Michelle Obama and former U.S. President George W. Bush and his wife Laura Bush observe a moment of silence at the time the first hijacked airliner crashed into the north tower of the World Trade Center during the tenth anniversary commemoration of the September 11, 2001 attacks at the lower Manhattan site of the World Trade Center in New York. (photo: Stan Honda/AFP/Getty Images)

Last weekend, as the nation marked the tenth anniversary of the September 11 attacks, our collective media gaze focused on lower Manhattan, where the memorial service and dedication led by Mayor Michael Bloomberg had already provoked controversy. Though the focal point of these events was undoubtedly — and rightfully — on remembering those lost, that controversy was a revealing glimpse of contemporary American religion.

Bloomberg, concerned to avoid religious entanglements in a government observance, had not invited any clergy to participate, nor had he included prayer in the schedule of the service. This move, predictably, provoked protest from religious conservatives. Chief among these: Jay Sekulow, chief counsel for the American Center for Law and Justice, who entreated Bloomberg to reverse his decision, since “invocations are the quintessential American form of solemnizing events.” Sekulow, whose organization advocates for an understanding of religious liberty wherein religion dwells comfortably in the public square, insisted that his argument had little to do with either partisanship or proselytizing. Instead, worried that “[t]o exclude prayer from any events remembering 9/11 only serves to diminish the purpose of the event,” he engaged in an all-out public relations campaign, including a letter-writing drive, a talk-radio tour, and a debate with David Silverman, president of American Atheists. Bloomberg did not relent, but that was not the end of the story.

The service itself featured, in addition to Bloomberg and the reading of the names of the victims, readings from President Obama, George W. Bush, and Rudy Giuliani. President Obama read Psalm 46 in its entirety. President Bush quoted a letter from Abraham Lincoln, which closed with its own prayer. Giuliani, hardly a darling of religious conservatives, read the well-known opening of Ecclesiastes 3 after a preamble in which he claimed that “[t]he perspective that we need, and have needed…are best expressed by the words of God,” and followed his reading with a benediction: “God bless every soul that we lost. God bless the family members who have to endure that loss, and God guide us to our reunion in Heaven, and God bless the United States of America.” It turned out that no clergy were necessary: the politicians, whether spontaneously or in response to political pressure, brought religion into the service on their own.

Sekulow’s telling response came on Monday’s edition of his daily radio program, aimed at political advocacy. After assuring his listeners that he continues to disagree with most of President Obama’s policy agenda, he gave Obama credit for reading scripture: “[W]hether in his heart of hearts he believes it or not, he said it, and that’s important,” Sekulow responded to one caller. His co-host (and son) Jordan Sekulow then opined, “they’re not theologians, they’re not pastors, [but they were trying to] make the event solemn, and that’s what we do in America. Americans pray at memorial services. We pray in bad times; we pray in good times. We pray when we remember those we lost, and events like this.”

With the exception of the occasion, this exchange might be so commonplace as to go without comment from most corners. But the banality only obscures the strangeness of it all: that Christians who take themselves to be highly traditional, faithful, religious believers, unapologetic followers of Jesus Christ, yearn to hear a politician read a Psalm to them in public — whether earnestly or not! — and shift their use of “we” between reference to “Christians” and to “Americans,” without a thought about the difference. These are the defining features of American “civil religion”: a “God” stripped of most visible, traditional particulars, inserted into a new set of symbols — the flag, the government, a blessing of an American nation — and guaranteeing the basic rightness of the American cause, whatever that may be. This “God” is called upon to solemnize public events by invoking the felt memory of particular religious traditions with all its connotations of “divinity,” but is shorn of any particularity except the American kind. That many Evangelicals have adopted the promotion of civil religion as a Christian calling is one of the most important and most perplexing cultural issues of our day.

Yet, civil religion is not a strictly Evangelical phenomenon. Its presence in American politics harkens back at least to the mention of “the Laws of Nature and of Nature’s God” in the Declaration of Independence. It certainly predates the modern religious right and represents the uneasy compromise between religious liberty as free exercise, seemingly calling for some public acknowledgement of America’s many religious citizens, and as disestablishment, requiring those acknowledgements to be vaguely generic and non-exclusive. On a smaller scale, it is not unusual for many Americans who have never darkened the doors of a church on an ordinary Sunday to seek ceremonies offering religious articulation of life’s major milestones and events: birth, adulthood, marriage, illness, death, etc. For Christians (for whom I can speak), who understand themselves as called to mourn with those who mourn and rejoice with those who rejoice, these moments might provide welcome occasions for hospitality.

But there is a darker side to civil religion: if the “we” in Jordan Sekulow’s comment that refers to “Americans” is normative for all, rather than merely descriptive of many, then that “we” leaves out many others who exercise their right not to freely exercise a religion or to exercise a religion incompatible with the civil religion. The impetus to identify with civil religion easily becomes uncivil, for example in fights about whether or not mosques are welcome in local communities, or about the placement of the Ten Commandments in front of courthouses. The connection between specifically Christian discipleship and these types of endeavors, which are usually presented as defenses of religious liberty against creeping secularism, is rarely made explicit, likely because it is tenuous, at best.

In the meantime, perhaps some of those in attendance or viewing at home derived a modicum of comfort from hearing President Obama read Psalm 46, or from Giuliani’s closing words; few would begrudge them that. But we would also do well to treat our civil religion, the cloak of divinity that politics wears uneasily and often dishonestly, as an object of suspicion as much as an American tradition.

Rick ElgendyRick Elgendy is a Ph.D. candidate in Theology at the University of Chicago Divinity School.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Religion and Taxes: Reconciling the Views of Ayn Rand and Michele Bachmann with Jesus’ Concern for the Poor

by Alexander E. Sharp, special contributor

Michele Bachmann and the Tea Party 2Rep. Michele Bachmann (R-Minn.) gives an interview to Pajamas TV in front of a “Kill the Bill” sign after addressing the Tea Party crowd at a protest on March 21, 2010. (photo: The Q/Flickr, CC BY-NC-SA 2.0)

The deficit and budget battles in Washington make clear that the divisions between us are deep, even spiritual. The fight is not over the size of the deficit, nor even about expenditure cuts. It is about taxes as the lifeblood of government.

Why are taxes so important? The playbook is no secret. Grover Norquist, the founder of Americans for Tax Reform and the driving force behind the “no-tax-increase” stance, said it over 20 years ago: “Our goal is to shrink government to the size where we can drown it in a bath tub.” The way to do that is to cut taxes.

The George W. Bush administration supported this goal. It happily organized the political religious right concerned about social issues: pro-choice, sexual orientation, sex education, and school prayer. Many of the religious right feared that secular values were eroding their fundamentalist reading of the Bible. Their numbers swelled Republican ranks.

Those seeking to limit the size of government surely continue to welcome this faith-based support, but they now have a new moral underpinning: Ayn Rand as their resident philosopher. We do not need to tackle her 800-page novels to get her message. The title of one of her shorter essays says it all: “The Virtue of Selfishness.” In it she writes, “Altruism is incompatible with freedom, with capitalism, and with individual rights. One cannot combine the pursuit of happiness with the moral status of a sacrificial animal.” For her, the Great Commandment to love your neighbor is tantamount to “moral cannibalism.”

Michele Bachmann brings another clear spiritual perspective. She received her legal training at Oral Roberts University School of Law. The curriculum was based on Christian Reconstructionism, which argues that “God granted certain jurisdictional authority to the government, the church, and the family — therefore any government action exceeding its God-granted authority is in violation of God’s commands.” Under this view, it is not within the government’s “authority” to take care of the poor.

Recalling her own family’s struggle against poverty as she was growing up, she has said, “We had our faith in God, we depended on our neighbors, we depended on ourselves, and we just did without… And we were just grateful for what we had. We knew that one day things would be better than they were. And God was faithful, and they were better.”

Her view of government, perhaps shaped by her law school training, may explain her questioning of Treasury Secretary Timothy Geithner in a congressional hearing over federal bailout programs. She asked, “What provision in the Constitution could you point to that would give authority for the extraordinary actions taken by the Treasury since March of ‘08? What specifically in the Constitution?” In the current Iowa primary she is calling for the abolition of the Departments of Education, Energy, and Commerce: “Wherever we can cut and abolish, we should cut and abolish.”

Those who believe government has a role in providing society’s safety net think it is essential to give a hand to those whom society counts least. Protestants for the Common Good, for example, supported the recent tax increase in Illinois because we were both saddened and shocked at the cuts in human services. Aid to children, the elderly, the mentally ill, and the disabled has been reduced by $3.1 billion since 2002 and $600 million in the current year alone.

Protestants for the Common Good believe that freedom exists in two forms: we are free from loyalty to anyone or thing other than God; and we are free for the opportunity to serve all whom God loves. We are free to care for, and love, others. That’s what our faith calls us to do.

The political religious right may argue that they want the same things we do. But they would say that it is freedom from government that makes it possible for people to flourish. The best way to help others is to get government out of the way.

Those who are for smaller government rarely express concern for people in need, even though almost 20 percent of Illinois children live in poverty, only about half of the people who need treatment for mental illness receive it, and after health care reform, there will be over 700,000 Illinoisans without health coverage.

Those of us who think government is central to establishing community and serving others have been enablers in this debate. We have not insisted that the political religious right, and those who oppose raising the debt ceiling, explain why the current deficit is so high. We have not pressed for a public discussion of how the economy performed under the tax cuts and financial deregulation starting in 2000. How can the views of Ayn Rand be reconciled with Jesus’ concern for the poor?

There is no Christian answer to complicated matters of public policy, but there are spiritual values that should inform how we think about such questions. They are expressed as ideology and pursued through politics and the media. But they have an underlying spiritual basis that is as profound and explicit as it was at any time in our national history.


Sarah Posner, “The Perry vs. Bachmann Primary at Liberty University,” Religion Dispatches, July 11, 2011.

The Rev. Alexander E. Sharp is the founding executive director of Protestants for the Common Good, a faith-based education and advocacy organization in Illinois. He received his M.Div. from the University of Chicago Divinity School and has a Masters of Public Affairs from Princeton University.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Financing Churches in Slovakia: Debate and Dilemma

by Lubomir Martin Ondrasek, special contributor

bratislava-church_towerA fairly large portion of the Slovak public believes that an inordinately important concern of churches — especially the dominant Roman Catholic Church — is to pursue their economic interest and extend political influence. As a result, Slovak churches face a serious challenge: In the process of negotiations with the government concerning economic security, the decline of trust could turn into a full-blown crisis of confidence, with possibly irreversible consequences for churches.

Under the current system, the state pays the wages of the clergy, even though it does not regulate the number of clergy hired each year. Over the last decade, state expenditures for registered churches that have exercised their legal right to receive funding (13 out of 18) have more than doubled. Yet, in order not to be viewed as interfering with the church’s internal affairs and thus compromising religious freedom, the state has not tried to influence policies regarding the church and its clergy.

Changing the system of direct state financing of churches and religious societies is currently the most pertinent and widely discussed issue concerning state-church relations in Slovakia. The present system of financing of churches and religious societies is problematic and untenable in the long run, but the absence of social consensus and political will has precluded its replacement with a more appropriate model. The law that governs the financing — passed shortly after the forced nationalization of church property by the Communist Party — has been in effect since 1949, though the model of direct state support of churches stretches back to the eighteenth century. This long history indicates that any fundamental change in the financing model, which would be derived from the doctrine of strict separation of church and state, is unrealistic and, to many Slovaks, also undesirable.

In February 2011, Daniel Krajcer, the Minister of Culture of the Slovak Republic, met with representatives of the registered churches, taking the first step toward fulfilling the government’s commitment, in cooperation with the churches, to “open an all-society dialogue on the problematic issues of funding the churches.” This meeting represents an official attempt to identify and implement a mutually suitable financing model. Although there is no guarantee that this effort will prove more successful than previous attempts, both the state and the churches are better equipped to bring this task to fruition than ever before. Considering the social, religious, and political contexts surrounding the debate, it may be several years before a sufficiently broad consensus is reached and a new model of financing takes effect.

Recent discussions indicate that Slovakia will not indiscriminately copy foreign financing models, even though these models — especially the European ones — are being carefully considered. Most likely, the state will continue to subsidize religious schools, restoration and preservation of church buildings that represent national cultural heritage, wages of clergy serving in the armed forces, and various public benefit activities for the foreseeable future.

The new model will probably affect the two most controversial aspects of the current system of financing: clergy salaries and financial support for the operational costs of denominational headquarters. Undoubtedly, Slovak churches will have to rely more heavily on self-financing, but their revenue will likely continue to be indirectly supplemented by the state through a church tax or tax assignation.

Since the model of financing churches through a church tax (i.e., an additional tax imposed by the state on believers) is unpopular in Slovakia, its establishment would almost certainly lead to an outflow of members from traditional churches, as recently witnessed in Germany and Austria. Thus, the most feasible model appears to be tax assignation. In this case, every citizen would be required to designate a specific percentage of their income tax to one of the recognized churches or other previously approved cultural or charitable organizations.

Though the Slovaks’ trust of the institutional church seems to be gradually declining, they are not withdrawing their church affiliation, as has happened in some Western European countries. However, the Slovak churches must now realize that the challenge is not only economic but also ethical.

About the image: The Catholic church tower in Bratislava, Slovakia. (photo: Riviera Kid/Flickr, cc by-nc-sa 2.0)

Lubomir Martin OndrasekLubomir Martin Ondrasek, a native of Slovakia, is a Ph.D. student in Religious Ethics at the University of Chicago Divinity School.

This essay is reprinted with permission of Sightings from the Martin Marty Center at the University of Chicago Divinity School.


Women in Ministry: The Fashion Problem

Kate Moos, managing producer

No one has ever accused me of being fashion-forward. Neither will I ever willingly join a conversation on the relative merits of mascara brands. Nonetheless, I was completely entertained by Courtney Wilder's essay on Sightings about a blog that enjoins women clergy to navigate the occasionally fine line between professional dress and excessive *hot-ness* as church leaders.

Wilder draws our attention to Beauty Tips for Ministers by Reverend Victoria Weinstein, aka PeaceBang. Here’s a sample of her sassy, bossy tone:

A couple years back I got a letter from an apparently very attractive aspirant to the ministry who raved on and on about how she was just TOO PRETTY to be accepted as a clergyperson and that was why she had failed in her various attempts to achieve ordained status.

At the time I thought to myself, “Chickie here has a lot of serious issues, and being ‘too pretty’ may indeed be one of them, but let’s file this thought away for further reflection until I hear from a more grounded person about the reality of being too beautiful for ministry.”

And lo, that time has come, pigeons. While I know of several movie-star handsome men in the clergy whose Hotness does not seem to prevent them from being taken seriously, I have now collected several stories of female clergy being taken aside by male superiors and told that their beauty or sexiness is “distracting” and a serious problem.

What shall we call this?
Plain and simple.
If a man is distracted by his completely appropriately-dressed female minister’s beauty and sexiness, that’s his gadnapped problem. The Biblical name for that problem is lust, I do believe. The cultural name for it is objectification. I say “Work on it with your spiritual director, Senior Pastor Horndog.”


Context and Viewpoints for the Pope’s Latest Encyclical

Trent Gilliss, online editor

With the Pope Benedict XVI’s release of his third encyclical, Caritas in Veritate, Nancy wondered if we should do a short post pointing to Laurie Goodstein and Rachel Donadio’s article in The New York Times or the press release issued by the Vatican. I recommended we hold off and suggested that perhaps Martin Marty might weigh in Monday’s issue of Sightings from the Martin Marty Center at the University of Chicago Divinity School.

It never came, but last Thursday Rick Elgendy, a doctoral candidate in Theology, took the reins. His piece is smart and helpful, giving us perspectives from several sides and some historical context for this social treatise. We reprint it here for you:

The Radicalism of Caritas in Veritate?

The Vatican recently released the long-awaited papal encyclical Caritas in Veritate, which ranges from theological to political and economic themes. Now that the dust has settled, the encyclical and reactions to it can be seen to be rather remarkable.

Papal comment on social ethics is not itself unusual; Caritas in Veritate is the latest in a long line of encyclicals exploring Catholic social thought. What might be surprising, however, is the character of this encyclical, given its source. Benedict XVI, frequently remembered (from his days as prefect for the Congregation for the Doctrine of the Faith) for his participation in the institutional resistance to Latin American Liberation Theology, has long been perceived as reactionary by the masses and the media. Yet, this encyclical adopts positions about distributive justice that defy the presumption of papal partisanship. Benedict argues that charity goes beyond but “never lacks justice,” and that “I cannot ‘give’ what is mine to the other, without first giving him what pertains to him in justice.” Thus, “charity” given under the conditions of systemic injustice is not charity.

Elsewhere, Benedict discusses development (“authentic human development concerns the whole of the person in every single dimension”), world hunger (food and access to water being “universal rights of all human beings”), the moral responsibilities of corporations (to shareholders, workers, clients, suppliers, and “the community of reference”), and the role of the market (which requires forms of solidarity and mutual trust to fulfill its own function), as well as the usual “life” issues. In doing so, he represents the “seamless garment of life” described by the late Joseph Cardinal Bernadin: the essential continuity between the Church’s concern with issues ranging from abortion and euthanasia to structural inequality and international peace.

Though frequently presumed to be the source of authority for those who would, say, deny communion to pro-choice politicians, Benedict here refuses to accept the ideological categories assumed in American politics: The same theological commitments that inform his convictions about the integrity of life demand a reimagining of prevailing social arrangements. Catholic and non-Catholic onlookers alike might hope that the encyclical will inspire political discourse that reexamines the standard binaries and turns to principled and civil conversation before partisan rancor (as Benedict himself did, by most reports, in his recent meeting with President Obama, in sharp contrast to how others dealt with the president’s Notre Dame commencement appearance).

Reaction from some commentators has been as remarkable as the encyclical itself. Michael Novak, for instance, echoes Benedict’s theology, emphasizing that, “[f]or Catholics, all social energy flows from the inner life of the Trinity. Everything is gift.” Yet, Novak draws starkly different ethical conclusions: “Thus, it is no surprise when empirical research shows that people who are believers give more of their time and resources to the needy than do unbelievers, and people who cherish limited government (conservatives) give more than welfare-state liberals.” Whatever its “empirical” status, this is a strange response to an argument that charity is specifically not best expressed in noblesse oblige. Novak’s further comments clarify his intention, though, as he suggests that “[t]he Catholic tradition - even the wise Pope Benedict - still seems to put too much stress upon caritas, virtue, justice, and good intentions, and not nearly enough on methods for defeating human sin in all its devious and persistent forms.”

George Weigel argues that the encyclical is the latest episode in a sordid history of attempts by The Pontifical Council for Justice and Peace to insinuate its social thought into the mainstream. As a result, it is “a hybrid, blending the pope’s own insightful thinking on the social order with elements of the Justice and Peace approach to Catholic social doctrine,” and those in the know could easily enough “go through the text…highlighting those passages that are obviously Benedictine with a gold marker and those that reflect current Justice and Peace default positions with a red marker.” Weigel finds those Benedictine sections “strong and compelling,” and exhibits suspicion about the other sections (because, at Justice and Peace, “evidence, experience, and the canons of Christian realism sometimes seem of little account”). He concludes, “Benedict XVI, a truly gentle soul, may have thought it necessary to include…these multiple off-notes, in order to maintain the peace within his curial household.”

Weigel’s redaction recalls the work done in the Jesus Seminar, attempting to reveal the sayings and actions of the “historical Jesus” behind the veil of the New Testament. Though the Jesus Seminar uses four colors instead of Weigel’s two, the presumption that one can sort out the wheat from the chaff, the genuine meaning of the authoritative author from the accretions of inexpert subordinates, remains common to both. Apropos, then, is Albert Schweitzer’s well-known suspicion, expressed after decades spent on his own such searching: that the person resulting from such quests often bears a striking resemblance to ourselves. To assimilate the encyclical to our own status quo, however, would mean the tragic loss of its potentially prophetic voice.


Words Never Rang More True

Trent Gilliss, Online Editor

Krista and the staff regularly find compelling insights in the online journal Sightings out of the University of Chicago Divinity School. The most recent essay by Martin Marty is particularly brilliant and deeply resonates with our Repossessing Virtue series on the moral and spiritual aspects of the economic downturn.


The Pope (John Paul II) was right. The World Council of Churches was right. The preacher down the block was right. The “moderate evangelicals” were right. The first had a perfect record against collectivization; the second had a mixed record, but was positive on this; the third reached a hundred or half a thousand per week preaching “You cannot serve God and Mammon;” the fourth were buffeted in response by evangelical kin who preached “the prosperity gospel” or the “gospel that God blessed only ‘free enterprise.’” In their own ways their criticisms and warnings were directed against “commodification”, whether of labor, leisure, or life. They were not whiners or grumps or exempt from the need for self-criticism, but they were serious, and therefore usually unheard and unheeded.

They do not lack platforms or pulpits today. We see illustrations and confirmations of the problems that occurred when devotion to commodities ruled and commodification set the terms for most of life. Colleague Jean Bethke Elshtain, in my aged and crumbling printout from the 2002 edition of Logos: A Journal of Catholic Thought and Culture, celebrated the late Pope’s Laborum Exercens, his “social encyclical” which “shares the basic assumption of Catholic social thought that God created human beings as brothers and sisters, not as enemies…” John Paul II demonstrated his difference from Hobbes and Machiavelli and Marx who “assume worlds of enmity, treachery, manipulation, and conflict.” With the mortal struggle against Communism behind him, he took on orders called “Capitalist” and its cognates, and warned against the trend to measure everything as commodity, as hyper-ability to amass and worship wealth, et cetera.

Today Sightings has bulging files which document where “enmity, treachery, manipulation, and conflict” were consuming us. Documents now come not just from papal and conciliar warnings but in news reporting in The Economist, The Wall Street Journal, and your daily paper—if yours has survived. My breakfast encyclical on February 21st included a story by Tom Hundley in the Chicago Tribune. His account shows how pride, not long ago, focused on what luxuries one could buy and own. He quotes one Cecelia Dames, “an expat Midwesterner” who came back from Europe to a changed world. She observes: “Conspicuous consumption is out…Conspicuous frugality is in.” Hundley reports on “the new braggers” who boast of their success in getting bargains at thrift shops, and are now scaling down the goodies they offer friends at parties.

Hundley offers new terms—new to me, at least—such as “frugalista” and “luxury shame” (“a sense that even if you can still afford it, it’s best not to make a show of it”). Dames: “Maybe [those who adjust, and brag] seem ostentatious about [frugality] because they have to embrace it.” Paul Harris in Britain’s Guardian: “For three decades, American culture has celebrated the glories of unabashed capitalism and the ideals of the rich. No longer. Frugalism is taking hold.” What remains to be seen is whether the collapse of everything—of global markets, shopaholicism, et cetera—are replaced by culture-wide adjustments to a changed world, to fresh thought that can inspire more than bragging.