Theocons

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From The Nation. This is about 1/2 of the article.

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Theocons and Theocrats

by KEVIN PHILLIPS

[from the May 1, 2006 issue]

Is theocracy in the United States (1) a legitimate fear, as some liberals argue; (2) a joke, given the nation's rising secular population and moral laxity; (3) a worrisome bias of major GOP constituencies and pressure groups; or (4) all of the above? The last, I would argue.

The characteristics are not inconsistent. No large nation--no leading world power--could ever resemble theocracies like John Calvin's Geneva, Puritan Massachusetts or early Mormon Utah. These were all small polities produced by unusual migrations of true believers.

As a great power, a large heterogeneous nation like the United States goes about as far in a theocratic direction as it can when it meets the unfortunate criteria on display in George W. Bush's Washington: an elected leader who believes himself in some way to be speaking for God; a ruling party that represents religious true believers and seeks to mobilize the nation's churches; the conviction of many rank-and-file Republicans that government should be guided by religion and religious leaders; and White House implementation of domestic and international political agendas that seem to be driven by religious motivations and biblical worldviews.

As several chapters in American Theocracy make clear, this kind of religious excess has been a problem--indeed, a repeating Achilles' heel--of leading powers from late-stage Rome (historian Gibbon thus explained Roman decline and fall) to the militant Catholicism of Habsburg Spain and most recently the evangelical and moral imperialist Britain that saw 1914 as something of an Armageddon against the German Kaiser's Antichrist and wound up in 1917-18 crusading in the Middle East to liberate Jerusalem. But although this facet of historical decline constitutes a major caution regarding the future of the United States, this essay will concentrate on the domestic political aspects--the theocratic tendencies in the GOP and the notable "religification" of American politics across a spectrum from life and death to science and medicine to climate change and biblical creationism.


The Growth of Theocratic Sentiment

The essential US conditions for a theocratic trend fell into place in the late 1980s and '90s with the growing mass of evangelical, fundamentalist and Pentecostal Christianity, expressed politically by the religious right; and the rise of the Republican Party as a powerful vehicle for religious policy-making and eventual erosion of the accepted degree of separation between church and state. This transformation was most vivid at the state level, where fifteen to twenty state Republican parties came under the control of the religious right, and party conventions in the South and West endorsed so-called "Christian nation" platforms. As yet nationally uncatalogued--a shortfall that cries out for a serious research project--these platforms set out in varying degrees the radical political theology of the Christian Reconstructionist movement, ranging from the Bible as the basis for domestic law to an emphasis on religious schools and women's subordination to men. The 2004 platform of the Texas Republican Party is a case in point.

So are the political careers of Pat Robertson and John Ashcroft, two presidential aspirants whose careers were milestones in the theocratization of the Republican Party. Robertson's 1988 presidential bid brought huge numbers of Pentecostals into the Republican Party. Missouri Senator Ashcroft, who explored a presidential race in 1997-98, got much of his funding from Robertson and other evangelicals. Picked as Attorney General by Bush after the 2000 election, Ashcroft was the choice of the religious right. Earlier in his career Ashcroft had decried the wall between church and state as "a wall of religious oppression," and his memoir describes each of his many electoral defeats as a crucifixion and every important political victory as a resurrection, and recounts scenes in which he had friends and family anoint him with oil in the manner "of the ancient kings of Israel."

But the national political emergence of Bush was equally relevant. "Born again" during the mid-1980s, he came up during the same period and in the same intense mode. As Newsweek noted in 2003, "As a subaltern in his father's 1988 campaign, George Bush the Younger assembled his career through contacts with ministers of the then emerging evangelical movement in political life. Now they form the core of the Republican Party, which controls all of the capital for the first time in a half century. Bible-believing Christians are Bush's strongest backers."

More telling still, in the years since 1988 dozens of reports have quoted Bush the Younger telling ministers, supporters and foreign officials that God wanted him to run for President and that God speaks through him. In mid-2004 one Pennsylvania newspaper reported his telling a local Amish audience, "I trust God speaks through me. Without that, I couldn't do my job." Reports that he told Middle Eastern leaders that God told him to invade Iraq have been denied by the White House, but this is clearly the sort of language he uses from time to time.

Since Robertson's run for the White House in 1988 and the victory that same year by Bush the Elder, the Republican Party has clearly moved closer to this constituency--and the process was speeded by Bill Clinton, whose politics and personal conduct offended the churchgoing South, in particular, enabling George W. Bush to pose as the standard-bearer of moral restoration in 2000. This metamorphosis gained further momentum after September 11, 2001, when the younger Bush responded to the terrorist attacks by declaring the start of a war between good and evil, speaking in a relentlessly religious idiom that several biblical scholars have described as double-coding--only mildly religious on the surface, but beneath that full of allusions to biblical passages and Christian hymns. They, too, suggested that Bush cast himself as a prophet of sorts--one who spoke for God.

The upshot of this escalating religiosity on the part of the Republican national leadership has been an escalating and parallel religiosity on the part of the Republican rank and file. Those voting Republican for President since 1988 have become increasingly religious in motivation. After 9/11 pro-Bush preachers described Bush as God's chosen man while hinting that Saddam Hussein, whose Iraq was the biblical "New Babylon" of fundamentalist preacher Tim LaHaye's eerie Left Behind series, was the Antichrist or at least the forerunner of the Evil One. In 2004 a further wave of evangelical, fundamentalist and Pentecostal turnout helped to cement the Republican transformation, even as moderate mainline Protestants shuddered and turned in a small Democratic trend between 2000 and 2004.

As early as 1988, Ohio academician John Green, a specialist in religious political behavior, had commented on how the growing correlation between frequent church attendance and Republican presidential voting was starting to raise a US parallel to the religious parties of Europe, most notably the Christian Democrats in Germany and Italy. By 2000-04, this correlation was much stronger, and political journalists began to speak of the "religious gap" that was replacing the "gender gap." The less discussed but even more significant aspect of this upheaval lay in a second set of polls that showed the increasingly theocratic inclinations of the Republican electorate (see chart).

These sentiments did not spring from nowhere. A majority of Americans take the Bible literally in many dimensions, including subjects ranging from the creation and Noah's Ark to the Book of Revelation. Within the ranks of Republican voters, the ratios are lopsided. For example, in 1999 a national poll by Newsweek revealed that 40 percent of American Christians believed in Armageddon and virtually as many thought the Antichrist was already alive. Because such believers were most numerous in the Republican electorate, I would calculate that roughly 55 percent of Bush 2004 voters believed in Armageddon--and it could be higher.

Such voters are especially prone to theocratic views, and foreign policy is by no means immune. In 2004 a survey by the Pew Center found that 55 percent of white evangelical Protestants consider "following religious principles" to be a top priority for foreign policy. Only a quarter of Catholics and mainline Protestants agreed, but given the makeup of the Bush coalition, I would guess that about half its voters would favor that position. This explains both why so many of Bush's core supporters cheered the first-stage US involvement in Iraq--and why Bush bungled things in the Holy Land so badly.