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Politics : Politics for Pros- moderated -- Ignore unavailable to you. Want to Upgrade?


To: Lizzie Tudor who wrote (13375)10/22/2003 1:48:43 AM
From: LindyBill  Read Replies (1) | Respond to of 793619
 
Boykin's god

You can bet the Terrorists are watching this case. If he loses his job or is changed to another, they look upon it as another sign that we don't stick up for our Generals. It will also enrage the Religious Right and make even more of them give money and vote. Here are a couple of columns by our media elite on this subject.
________________________________________

Warring with God

By James Carroll, Boston Globe 10/21/2003

I KNEW that my God was bigger than his,'' Lieutenant General William G. Boykin said of his Muslim opponent. ''I knew that my God was a real God, and his was an idol.'' That and other remarks derogatory of Islam caused a stir last week, especially because the general holds a key position in the war on terrorism. Awkward memories surfaced of President Bush's inadvertent use of the term ''crusade'' to define that war, and fears broke into the open that the war was, despite disclaimers, a religious war after all.

Boykin's Pentagon superiors did not seem to take offense, but Muslim leaders did, and so did members of Congress. Boykin's remarks can only inflame Arab perceptions. On Friday the general offered a sort of apology.

''I am neither a zealot nor an extremist,'' he said, ''only a soldier who has an abiding faith.''

The general's critics are right to deplore the denigration of the faith of Muslims, but the problem goes deeper than a crudely expressed religious chauvinism. In point of fact, the general's remarks do not make him an extremist. It was unfashionable of him to speak aloud the implications of his ''abiding faith,'' but exclusivist claims made for Jesus Christ by most Christians, from Vatican corridors to evangelical revival tents, implicitly insult the religion of others. When Catholics speak of ''salvation'' only through Jesus, or when Protestants limit ''justification'' to faith in Jesus, aspersions are cast on the entire non-Christian world.

In the past, the step from such exclusivist theology to contempt for those excluded has been small indeed, and the step from such contempt to open violence has been even smaller. Especially in relation to Islam. Last week's response to General Boykin, however, suggests a new sensitivity to the links between intolerant theology and intolerant behavior.

The danger of religious war is real. And religious war follows less from conscious intentions of warriors than from the beliefs that inspire them. Boykin makes the question urgent: What kind of God does this general -- and the nation he serves -- believe in? Boykin describes a ''bigger'' God in conflict with smaller gods, vanquishing them. Idols get smashed. The soldier's faith is braced by the assumption that God, too, can have recourse to violence, and foundational texts of Judaism, Christianity, Islam, and other religions posit just that.

''The Lord is a man of war,'' says Exodus (15:3). As violence is one of the notes of the human condition, religions often attribute it to God, and then divine violence cycles back to justify the human propensity to act violently. The omnipotent warrior God is so firmly entrenched in the human imagination that even atheists affirm it in the very act of denying that such a God exists.

The ethical dilemma facing all religions today, but perhaps especially religions of revelation, is laid bare here: How to affirm one's own faith without denigrating the faith of others? The problem can seem unsolvable if religion is understood as inherently dialectic -- reality defined as oppositions between earth and heaven, the natural and the supernatural, knowledge and revelation, atheism and theism, secularism and faith, evil and good. If the religious imagination is necessarily structured on such polarities, then religion is inevitably a source of conflict, contempt, violence. My faith is true, yours is idolatry. My God is bigger than your god. My God is a warrior, and so am I.

But there can be such a thing as an inclusivist religious faith that rejects this way of thinking. Instead of polarity, this other way of being religious assumes unity -- unity between God and God's creation, which serves in turn as a source of unity among God's creatures. This reconciling truth is what all the great religions -- certainly the three Abrahamic religions -- assert when they identify God, most basically, not with conflict but with love.

General Boykin says that his God is ''real'' because his God brings him victory in battle. But the first standard against which the reality of God is measured, even in Boykin's own Christian tradition, is not ''bigness'' or power but empathetic love. God is love, and the only way to honor God is by loving the neighbor. This is not a minor theme but the essential affirmation.

Therefore Boykin has it wrong -- but so do legions of his fellow believers, from the Vatican to those revival tents to the Oval Office. The general's offense was to speak aloud the implication of a still broadly held theology.

But that theology is dangerous now. A respectful religious pluralism is no longer just a liberal hope but an urgent precondition of justice and peace.

In the 21st century, exclusivist religion, no matter how ''mainstream'' and no matter how muted the anathemas that follow from its absolutes, is a sure way to religious war.

James Carroll's column appears regularly in the Globe.
_________________________________________



THE GENERAL IN HIS PULPIT
John Podoretz NY Post

October 21, 2003 -- THE war over religion is heating up. The Supreme Court is taking up the question of whether the words "under God" can appear in the Pledge of Allegiance - and who can say what firestorm will erupt if the justices say it can't. And a general who has just been elevated to the post of deputy secretary of Defense for intelligence is accused of having spoken slightingly about Islam.

Gen. Jerry Boykin spoke in June from the pulpit of his own church, wearing his uniform. Speaking of a Muslim bandit in Somalia who attacked the United States and Christianity, he said, "Well, you know what I knew, that my God was bigger than his. I knew that my God was a real God, and his was an idol."

Sounds bad, like Boykin is calling the God of Islam an idol, right? And given that he has just been given primary responsibility for tracking down Saddam Hussein and Osama bin Laden, his views could present a problem.

But wait. Context is everything here. Boykin was talking about an Islamic radical, not about a mainstream imam.

Respectable opinion holds that such radicals are distorting and poisoning their own religion. Accusing them of worshipping an idol rather than the true God should therefore be within the bounds of acceptable discourse. Boykin is entirely in line with conventional thinking when it comes to criticizing militant Islam.

Boykin's critics also object to the statement, "We're a Christian nation, because our foundation and our roots are Judeo-Christian and the enemy is a guy named Satan."

Boykin is an evangelical Christian. That is his right. He believes that the terrorists threatening us are working for Satan. That is also his right. It is crucial to note that he was notcalling Islam a Satanic faith.

And though the use of the phrase "Christian nation" is offensive to many non-Christians, it's hardly the sort of thing that should get a guy fired - especially when he takes care to refer to the "Judeo-Christian" tradition as well.

Unless, that is, you believe that anyexpression of religious conviction in public life is inappropriate. Which, of course, is something many in the media and elsewhere do believe.

They think there is something illegitimate about anyone on the public payroll making open and passionate professions of their faith. There's more than a hint of anti-Christian bigotry at work here.

That's made crystal clear when you take note of the offense shown by Boykin's critics at his depiction of George W. Bush as Heaven-sent: "Why is this man in the White House? The majority of Americans did not vote for him. Why is he there? And I tell you this morning that he's in the White House because God put him there for a time such as this."

Evangelical Christians and others are inclined to see the hand of the Lord working in all sorts of ways. A friend of mine once told me he believed God had answered his prayer by helping him find the downpayment for a car. I considered the idea silly, but then, I don't subscribe to the view that God is actively involved in my life.

People like Boykin do believe this, and they are entitled to express their views as they wish. The fact that Gen. Boykin wears a uniform doesn't require him to be silent. He is doing us all a service by dedicating his life to his country.

Americans are fortunate that people like Jerry Boykin are protecting the rest of us, and they deserve our thanks rather than being used as fodder for a culture war against religion in public life.

Nonetheless, there may be good reason to relieve Boykin of these specific duties and give him another assignment worthy of his formidable talents.

Newsweek's Fareed Zakaria says Boykin must go because his words will whip around the Muslim world and make it look as though we are engaged in a religious crusade. And strictly as a matter of practical politics, Boykin may be in the wrong place. His words will be used against the United States by radical Islamists out to make our task in the Middle East more difficult.

The effort to track and capture Osama and Saddam is too important for it to be led by someone who has become a lightning rod.



To: Lizzie Tudor who wrote (13375)10/22/2003 1:55:59 AM
From: LindyBill  Respond to of 793619
 
Hate sells in the Primaries. He can always back off if he makes it.
_________________________________

Pique Performance
On the Stump, John Edwards Is a Man Spoiling for a Good Fight

By Mark Leibovich
Washington Post Staff Writer
Wednesday, October 22, 2003; Page C01

CEDAR RAPIDS, Iowa

This is John Edwards doing rage:

"George Bush goes down to that big ranch of his, with that big belt buckle," he says. "He pretends to know what it's like for you and me." Edwards's voice eases to a slow, dripping disdain. One imagines him in his previous career as a plaintiff's lawyer, representing, he says, "ordinary people who play by the rules." He is indignant, theatrical and successful -- in courtrooms as on the stump. He draws big applause from a weekday crowd of 200 at a small community center here. He has 5-year-old girls booing pharmaceutical lobbyists.

One of the striking things about seeing Edwards up close is the degree of raw anger he evinces in his speeches -- and the level of anger he elicits from his audiences toward the president. It's not uncommon for presidential candidates such as Howard Dean, Dick Gephardt or John Kerry to attack Bush's performance with contempt and ridicule.

But Edwards's anger seems more stomach-level. He is prone to attack Bush not just for what he has done in office, but for who he is and where he comes from. Several times a day, Edwards will dismiss the president as "a man who only values wealth and money."

"It's the way he looks at the world," Edwards says of Bush. "This is his world, this is what he knows. He's working for a handful of insiders. People like Halliburton," he says of the energy company formerly led by Vice President Cheney. The president's priorities, Edwards says, are offensive to people "who grew up the way I did."

Edwards, 50, was raised in a procession of Southern mill towns. He got into fights. "This kind of fight," he says, holding his right fist to a reporter's nose. It was, he says, "very much the law of the jungle. . . . If you couldn't protect yourself, they'd run all over you."

The North Carolina senator likes fighting imagery. Not in the cliched, metaphoric manner of "fighting political battles" or "leading the fight for working people," but actual, blood-smeared fights. He recounts one from high school. Edwards was a freshman, his opponent a junior or senior. The other guy was a bully, Edwards says. The other guy started it.

"He was winning," he says. "And I remember I was really upset because a lot of people were watching and I was embarrassing myself."

Edwards was much smaller. But as the fight wore on, things turned. "By the end of the fight, he was backing up," he says.

That ability to connect to the gut is part of Edwards's strength as a politician. He is a full-body listener: He cocks his head, locks in his stare, clenches his fists at his side, feels people's pain, all that.

But Edwards also lacks some of the qualities that allow candidates to rise above the clutter of noise and sound bites in multi-candidate debates. He is not a gifted jokester (like Joe Lieberman) or a preacher (Al Sharpton) or a provocateur (Dean). He is best when he has the room to himself.

"There's something that's authentic about John Edwards that's hard to measure from a distance," says Ro Foege, an Iowa state legislator and an early Edwards supporter. ("Ro" is short for Romaine, he says. "My mom thought I was a head of lettuce.")

"He gives you a feeling in your gut when you meet him," says Beverly Strayhall, of Davenport, Iowa. She means a good feeling. And one day, she says, people will catch on to this. That's the hope, or the plan: That people will start paying attention to John Edwards -- "people" being the media and the pollsters and the fickle oracles of momentum who decide who is winning and who's losing and who's surging in a campaign whose first votes won't be cast for three months.

Edwards had momentum once. It was more than a year and several flavors of the month ago. He was a nimble mind and fresh face. He was profiled lovingly in the New Yorker, People and Vanity Fair. He raised a lot of early money. He hired a smart, experienced staff. He was the "It" candidate.

Of 2002.

But that was before Al Gore decided not to run, and Kerry was anointed the new front-runner, and Dean surged ahead of Kerry, and Wesley Clark jumped into the race and onto magazine covers.

Stories about Edwards began to include, as they still do, phrases such as "second-tier" or "whose campaign has yet to catch fire" or "has been overshadowed by." A powerful judgment was set: John Edwards is running unanointed.

In 2003.

Noise Filter

"It's just short-term noise."

This is what Edwards calls the cacophony of wise-guy judgments that are rendered in a campaign. "Day-to-day chatter that regular voters are paying no attention to," he says. He means polls, punditry -- who's up, who's down, who won the quarter in fundraising.

In interviews, Edwards is polite and disciplined. But his voice takes on a discernible edge when discussing "short-term noise."

"I don't read the stuff you're talking about," he says. This would be the stuff that runs in nearly every story about his campaign, about how it is "in search of a niche." Or that Dean has seized the mantle of the angry outsider candidate, or that Clark has stolen Edwards's claim to the South.

Edwards holds his thumb and forefinger three inches apart to demonstrate the "clips this big with my name in them" that come out every day and that he does not read.

It is common for candidates who find themselves on the wrong side of conventional wisdom to say that they're paying no attention to conventional wisdom (unless said conventional wisdom has them ahead in, say, South Carolina). They will inevitably claim to be "sensing" great energy on the stump. Voters are "responding" as they hadn't previously. These are generally the same lagging candidates who say they don't believe in polls.

Still, it would seem that there is more of a flavor-of-the-month quality to this Democratic primary than previous ones. Perhaps it's due to the glut of candidates, condensed news cycles and the overall proliferation of information.

"There is just a lot of introspective reporting that goes on," says Edwards's wife, Elizabeth. By this she means media groupthink that says, "This guy's doing well because we say so, and that guy's not doing well because we say so. And because this guy's doing well, obviously this guy couldn't be going well."

She shakes her head and laughs, and offers the oft-heard caveat in the Edwards orbit, which also happens to be true: Few voters are even paying attention at this point.

Getting Things Right

Yet the expert examinations swirl. Smart dudes and dudettes talking, writing, blogging. Candidates are anointed, unanointed, disregarded.

"Oh, of course," John Edwards says when asked if this can be frustrating. He is sitting in the back seat of a van, on a half-hour's drive between campaign events in Fort Madison and Keokuk. He sips from one of the 10 or so cans of Diet Coke he drinks in a typical day.

"I've sat through so many trials where I would see jurors move from day to day," he says. "They would be angry about this, or angry about something that happened that day, or responsive to something." This experience has engendered in him a faith, he says, that over the long term "people get things right."

In recent weeks, Edwards has been campaigning to good reviews and growing crowds in Iowa and New Hampshire. Polls show him leading in the key early state of South Carolina. Edwards's plan, basically, is to wear well. He will "talk directly to voters," to emphasize the qualities that make him distinct and to offer himself as a "different kind of candidate." He touts his outsider's bona fides: He is not a political lifer. He was elected to his first and only Senate term in 1998, defeating Republican Lauch Faircloth. (Edwards announced recently that he will not run for re-election next year, and that he will focus entirely on his presidential campaign.)

He lacks experience, his critics say, to which Edwards responds that his training comes in non-political realms. As a prominent trial lawyer, he gave legal voice to the voiceless. Other lawyers would flood into court to watch Edwards give closing statements. He could move juries to tears.

Johnny Reid Edwards was born in the mill town of Seneca, S.C. Neither of his parents, Wallace and Bobbie Edwards, attended college. The family settled in Robbins, N.C., when John was in seventh grade as his father took a job in a mill, eventually working his way up to supervisor (only then to be demoted because he lacked a college degree).

Belying a pleasant mien, Edwards is quick, if not to anger, then to revel in his rawer self. He eats like a savage, chews hard, rips off pieces of sandwich with his teeth. His grimaces when he discusses the people he knew growing up, people "that were never given the proper respect."

He squints. "My father used to always say he could tell in 30 seconds if somebody was talking down to him." His grandfather, a boxer, was paralyzed over half of his body in a fight.

"And I'd see people making fun of him. And it had an effect on me."

Edwards is at his most animated when describing how his roughened edges were and are manifest. When he first moved to Robbins, a group of kids from the neighborhood invited him to play football on Sunday afternoons. Edwards's style of play was so chippy and physical that other players didn't even try to tackle him, he says.

Like the fighting metaphor, this works as a tidy symbol for a man who makes tidy presentations of his life's narrative. But to see Edwards up close is to view a decided lack of tidiness -- a raw, emotional edge.

His self-assurance collapses as he recalls a case he tried in the late 1980s. He represented an injured young man who was suing a trucking company and was devastated when the jury ruled for the company. "I had to go tell this young man that he lost," Edwards says. "He had a serious brain injury. He just didn't understand. And he kept asking me over and over again."

Edwards stopped sleeping. He blamed himself.

"He believed in me," Edwards says. "He believed I could do this for him. And he was right. There must have been something I didn't do right."

He shakes his head over and over. He appears distracted for several minutes.

Connect Calls

Edwards is a magnet for people's stories. It doesn't matter how rambling or personal their accounts are, or whether they're relevant to the office he is seeking. He just seems to get them. The phenomenon infuses Edwards's campaign stops with a confessional flavor.

A divorced father in Cedar Rapids wants to see more of his children. He asks Edwards whether he's considered some kind of "affirmative action program" that would help fathers. Not really, Edwards says in so many words.

"Be sure you give me your name and phone number so I can get back to you," Edwards says. By "me" and "I," he means that a staff person will get back to the man. Edwards deploys the "me" or "I" pronoun several times a day, in the same way that a waiter might say, "I'm all out of taco salads." The transaction is lent a whiff of intimacy.

At a union hall in Keokuk, a burly man divulges to Edwards -- at great length -- that he has a brain tumor and a year to live. His kids are in Illinois with his ex-wife, to whom he pays $235 a month in child support and who is giving him all kinds of runaround.

But that's another story. The man goes on for several minutes. He wants to know: What can John Edwards do for him?

Nothing, as a practical matter. Edwards is running for president, not caseworker.

But that is beside the point. This is a chance to connect. "Make sure I know how I can reach you," he tells the man, and he moves on to a question about North Korea.

"People want somebody they perceive as a leader in the country to listen to them," Edwards says. "And I think that matters to them."

At a house party in Tipton, a woman tells Edwards that her husband just died and she's struggling to get health insurance. After his brief speech, Edwards will tap her on the shoulder and she will whisper in his ear.

She lost a son in a drowning accident in 1995. He was 19. Edwards's son Wade was 16 when he was killed in a car wreck in 1996.

"It never leaves you, does it?" he says to the woman, Rose Sessler of Wilton. He holds her by the shoulders, and says, "Bless your heart," as he turns to leave.

"He's someone that people will be drawn to once they get to know him," Sessler says.

But can a candidate ever be sufficiently known if not blessed with momentum? The question is the political equivalent of a tree falling in a forest: If Edwards gives a great stump speech and moves people and "feels great energy wherever he goes," does it matter that only a small entourage is recording the transaction?

Does it make Rose Sessler's tears less real?
washingtonpost.com



To: Lizzie Tudor who wrote (13375)10/22/2003 4:27:00 AM
From: LindyBill  Respond to of 793619
 
This is really revealing. "The Hill"
_________________________________________________

BYRON YORK

Don’t the Democrats care even a little about terrorism?

There is some stunning — and so far unreported — news in a new poll conducted by Democratic strategist Stanley Greenberg.

The survey — sponsored by Democracy Corps, the group founded by Greenberg, James Carville and Robert Shrum — focused on Democrats who take part in the nominating process in Iowa, New Hampshire and South Carolina.

What Democracy Corps found was that Democrats, at least those who are most active in politics, simply don’t care about terrorism.

Just don’t care.

In one question, pollsters read a list of a dozen topics — education, taxes, big government, the environment, Social Security and Medicare, crime and illegal drugs, moral values, healthcare, the economy and jobs, fighting terrorism, homeland security, and the situation in Iraq — and asked, “Which concern worries you the most?”

In Iowa, 1 percent of those polled — 1 percent! — said they worried about fighting terrorism. It was dead last on the list.

Two percent said they worried about homeland security — next to last.

In New Hampshire, 2 percent worried about fighting terrorism and 2 percent worried about homeland security.

In South Carolina — somewhat surprising because of its military heritage — the results were the same.

Democrats in each state were then given the same list of topics and asked to name their second-most concern. Fighting terrorism and homeland security still placed near the bottom of the list.

Then pollsters read two statements and asked respondents to react. The first statement was “America’s security depends on building strong ties with other nations,” and the second was “Bottom line, America’s security depends on its own military strength.”

In Iowa, 76 percent of those polled said they agreed with the first statement. Just 18 percent favored the second.

In New Hampshire, 77 percent favored the first and 17 percent the second.

In South Carolina, 56 percent favored the first statement and 33 percent the second.

Given those opinions, one might expect Democrats to care little about the national security credentials of their candidates. But the poll found just the opposite.

Pollsters asked respondents which characteristics they believed would be most important in a candidate. While voters didn’t care about having a decorated war veteran as a candidate — sorry, Sen. Kerry and Gen. Clark — the one attribute they said is most important is that the candidate “has experience in foreign affairs, intelligence and national security.”

Combined with other results, that suggests Democrats want a leader who has the ability to fight terrorism but will not actually do it.

On Iraq, the party faithful’s feelings are complicated, if not schizophrenic.

In one section of the survey, the Democracy Corps pollsters read two statements. The first said, “I want a Democratic nominee who opposed the Iraq war from the beginning,” and the second said, “I want a Democratic nominee who supported military action against Saddam Hussein but was critical of Bush for failing to win international support for the war.”

Democrats favored the second statement — 59 percent in Iowa, 58 percent in New Hampshire and 50 percent in South Carolina.

Those are not huge margins, but they seem to indicate some support for the war.

Yet in another portion of the survey, when pollsters asked Democrats how important it would be for a candidate to have “opposed the war in Iraq from the beginning,” 68 percent in Iowa said that was very or somewhat important.

In New Hampshire, the number was 59 percent, and in South Carolina it was a whopping 74 percent.

The message may be that Democrats at heart want a candidate who opposed the war all along, but sense that it would be more politically practical to support a candidate who straddled the issue.

Finally, the pollsters read respondents a series of position statements from four fictional candidates.

One said that “the Iraq war [has] hurt our country” but did not mention terrorism. Two others did not mention either the war or terrorism and instead stressed such things as repealing the Bush tax cuts and reforming healthcare.

Just one fictional candidate said, “I am committed to fighting the war on terrorism and supported overthrowing Saddam Hussein. But we must abandon Bush’s go-it-alone policy and work with our allies so they provide more forces and bear more of the cost.”

That anti-terrorism, modified-pro-war candidate finished next to last in Iowa and South Carolina — just a percentage point out of the bottom spot. (He did better in New Hampshire, for reasons that are not clear).

The bottom line is that if a Democrat wins the White House next year and listens to his party’s most ardent supporters, he will simply shut down the war on terrorism.

Of course, no president would do that — or at least do so as abruptly as his followers might want — but the Democracy Corps poll suggests that, whatever else it is about, the 2004 election will decide whether Americans want to keep fighting terrorism or not.

thehill.com



To: Lizzie Tudor who wrote (13375)10/22/2003 8:18:52 AM
From: LindyBill  Respond to of 793619
 
I read an editorial in the "Wall Street Journal" about the Pledge lawsuit. It made the point that the Supremes had already made the pledge "not mandatory" in School. I wondered it this guy would like to be the 10 year old who didn't take the pledge and then headed out to recess. Good Luck!
________________________________________________

I Pledge Allegiance To What? To Candidate With Guts on Salute
by Ron Rosenbaum - New York Observer

Raise your hands and salute: The Pledge of Allegiance issue is back. On his Sunday-morning show, Chris Matthews raised the question of whether a "firestorm" over an upcoming Pledge case in the Supreme Court would break out during the coming election. Republicans were said to be ecstatic over the prospect of a campaign "wedge issue." The Pledge of Allegiance has entered politics again. Last week the Supreme Court announced it will review an Appeals Court ruling that the public-school use of the phrase "under God" in the Pledge is unconstitutional on First Amendment establishment-of-religion grounds.

I’m not sure why the Pledge issue gets on my nerves. I know I’ve expressed disillusion with the Left in these pages, but I haven’t lost my allegiance to the civil-liberties cause (which I don’t think is a Left issue alone anyway). It’s true, there are more urgent civil-liberties questions at issue today. (My old friend Nat Hentoff has just published a fiery book on the subject, The War on the Bill of Rights and the Gathering Resistance.) But there are few civil-liberties questions so politically explosive and divisive as the Pledge. (Remember Michael Dukakis being demagogued by Bush the elder because he vetoed a mandatory Pledge law on civil-liberties grounds?) Many on the liberal side will say it’s just not pragmatic to take on such a losing issue. So perhaps getting concerned about it is quixotic.

I don’t care: It’s not that I lack allegiance to America. But enforcing allegiance to a flag is, to me, something that’s profoundly un-American—contrary to the principles on which America was founded. I wish some politician would have the courage to make this case. But I don’t have much hope for the brave and bold Democratic Presidential candidates. In fact, it will be fascinating to watch the way they weasel out of the issue. Watch them rush, as Chris Matthews put it, to assure us they’re not "anti-God."

Let me remind those who have forgotten: There is a "pro-God," pro-American argument against putting God in the Pledge, against the worship of a graven image (the flag) that the Pledge requires. If I’m going to pledge allegiance to anything—under God or Vishnu or Whomever—it would be to the Bill of Rights. The Bill of Rights is more worthy of true Americans’ allegiance than a piece of red, white and blue fabric.

Perhaps it’s the sheer historical inattention—if not ignorance—of so many of the supporters of the Pledge, and the all-important "under God" insertion, that gets on my nerves. Could they be unaware of the unsavory history of the "test oath"?

I’m sure I don’t need to explain test oaths to Observer readers, but for those who skipped that day in class, test oaths were the essential reason that religious and other dissidents fled England to found America. Test oaths were the means by which the Established Church in England enforced its repressive regime: Those who refused to mouth oaths required by the Established Church were often imprisoned, tortured and executed, leading many religious dissidents to leave for America.

Test oaths were one key reason the First Amendment to the Constitution prohibited the making of laws respecting the establishment of religion. That’s what they were talking about. An enforced Pledge of Allegiance—especially the Pledge of Allegiance with the "under God" clause—is nothing but a test oath. It is a violation of everything American democracy is about. If you want to be—was this Mencken’s phrase?—a "God botherer," go ahead, wander the halls of the schools, the streets and sidewalks affirming that we are "one nation under God."

Just don’t force everyone to take a test oath and worship a graven image made out of cloth. Or you can go reside in a nation founded upon test oaths and the worship of graven images. Look them up under "theocracies." You’ll be happier there.

But don’t take my word for it. Listen to Mr. Justice Jackson, Robert Jackson, the Supreme Court Justice who wrote the decision in West Virginia State Board of Education v. Barnette, the 1943 decision in the still-definitive Pledge of Allegiance case.

Believe me, it’s worth reading (and easy to find if you have LexisNexis access). I urge everyone to read the decision again. For one thing, it remains the law of the land: The Pledge cannot be forced on the unwilling—although social coercion makes it, for all practical purposes, involuntary for school kids, who are rarely taught their rights. (The citation, for your convenience, is Board of Education v. Barnette, 319 U.S. 624.)

Aside from being a kind of re-founding document in the case for civil liberties, for the First Amendment, even in wartime (1943, remember), Justice Jackson’s opinion is one of the best-written works of juridical literature you’ll ever come upon.

For those who haven’t revisited it recently—I’ll admit I hadn’t since college—there are many highlights. There is Justice Jackson’s laconic reminder that the original "salute to the flag" required by the West Virginia Board of Education raised objections even from the Boy Scouts for "being too much like Hitler’s." The original "Sieg heil!" type salute was then modified to the forearm-raised salute still in practice today, but the evocation of the Reich posture was a deep irony, since the Pledge was supposed to unify us against the Nazi enemy rather than make us look (physically) like them. (Justice Jackson was later to become the chief American prosecutor at the Nuremberg war-crimes trials.)

And while the Supreme Court decision is often known as the "Jehovah’s Witness Pledge case" because the action was first brought by members of that church, the issue in 1943 wasn’t the "under God" phrase, of course (since that was only inserted by Congress in 1954 to further—and spuriously—define "Americanism" against "godless" communism). The Witnesses’ objection was based on the Ten Commandments.

Remember them? I wonder if religious partisans who get all upset over the importance of having the Ten Commandments emblazoned on every courtroom wall have read the version in Exodus 20:4-5 (also quoted by Justice Jackson in summarizing the Witnesses’ objection to the Pledge)?

"Thou shalt not make unto thee any graven image … thou shalt not bow down thyself to them nor serve them."

I’m not going to take a position on the exegesis of Exodus, but it makes a lot of sense to me to think that pledging allegiance to a flag is a form of worshipping a "graven image," an obvious violation of the Commandment. And even if it weren’t, what self-respecting religious person thinks that forcing schoolchildren to take an oath is an act of reverence or respect to God? Or that God would necessarily be pleased by this enforced "allegiance"?

If we’re talking about patriotism and respect, Justice Jackson suggests, citing another Justice, the study of our "guaranties of civil liberty" are just as important as "a compulsory salute and slogan" in inspiring "patriotism and love of country." In other words, you Pledge-loving partisans, respecting the Bill of Rights is more "American," if that’s what you care about, than saluting a flag.

Justice Jackson calls the Pledge basically a test oath, a "short cut" to true patriotism. A substitute for inspiring respect for our democratic system through education in the history and principles of democracy, including the centrality of the Bill of Rights.

He offers a little historical education for the uninitiated. Throughout history, the state has announced "rank, function, and authority through crowns and maces, uniforms and black robes; the church speaks through the Cross, the Crucifix, the altar and shrine, and clerical raiment. Symbols of State often convey political ideas, just as religious symbols come to convey theological ones … a salute, a bowed or bared head, a bended knee. A person gets from a symbol the meaning he puts into it, and what is one man’s comfort and inspiration is another’s jest and scorn."

In that last phrase, he’s putting his finger on the essence of the issue: a system which requires the equivalent of the bended knee to enforce reverence subjects itself not to reverence but to "jest and scorn"—particularly a system which claims to be founded on the dignity of the individual. The Pledge is a dignity issue! Dignity for Americans, for America itself.

It’s a religious issue as well, but not in the way that most religious organizations demanding we bow down to a state-coerced worship of God frame it. As Justice Jackson pointed out in a footnote: "Early Christians were frequently persecuted for their refusal to participate in ceremonies before the statue of the [Roman] emperor …. The Quakers, William Penn included, suffered punishment rather than uncover their heads in deference to any civil authority." Get it? Religious people left theocracies in Europe to found America on principles that prohibited state imposition of state-chosen forms of worship. How hard is that to understand?

At this point, Justice Jackson takes the argument to a deeper level—a level which invokes the very foundation of a democratic polity:

"It is also to be noted that the compulsory flag salute and pledge requires affirmation of a belief and an attitude of mind. It is not clear"—and here you can hear his cleansing sarcasm—"whether the regulation contemplates that pupils forgo any contrary convictions of their own, and become unwilling converts to the prescribed ceremony or whether it will be acceptable if they simulate assent by words without belief and by a gesture barren of meaning" (italics mine).

And then he goes in for the (rhetorical) kill: "To sustain the compulsory flag salute we are required to say that a Bill of Rights which guards the individual’s right to speak his own mind, left it open to public authorities to compel him to utter what is not in his mind" (italics mine).

He then takes on the chief argument to the contrary, the one that appeared in a previous court decision, the one Jackson’s 1943 decision overturned. In that decision, "It was said that the flag-salute controversy confronted the Court with ‘the problem which Lincoln cast in memorable dilemma: "Must a government of necessity be too strong for the liberties of its people, or too weak to maintain its own existence?"’"

To which the peerlessly sarcastic Justice Jackson said: "It may be doubted whether Mr. Lincoln would have thought that the strength of government to maintain itself would be impressively vindicated by [the Court] confirming [the] power of the state to expel a handful of children from school."

To do so would be to choose "officially disciplined uniformity for which history indicates a disappointing and disastrous end … to strangle the free mind at its source and teach youth to discount important principles of our government as mere platitudes."

At this point, Justice Jackson addresses directly the national unity/national security argument in favor of the Pledge—an issue with the most direct relevance to civil-liberties questions today. Recall this was a decision written at the height of World War II.

"The very heart of the opinion" for an enforced Pledge, he says, is "that ‘National unity is the basis of national security’" and thus "that the authorities have ‘the right to select appropriate means for its attainment.’"

He notes that "Struggles to coerce uniformity of sentiment in support of some end thought essential … have been waged by many good as well as by evil men …. [The] ultimate futility of such attempts to compel coherence is the lesson of every such effort from the Roman drive to stamp out Christianity as a disturber of its pagan unity, the Inquisition as a means to religious and dynastic unity, the Siberian exiles as a means to Russian unity, down to the fast-failing efforts of our present totalitarian enemies. Those who begin coercive elimination of dissent soon find themselves exterminating dissenters. Compulsory unification of opinion achieves only the unanimity of the graveyard."

Wow! It’s a brilliant and persuasive defense of the Bill of Rights—one I bet you won’t hear from any Democratic candidate on the Pledge issue. They’re too scared to stand up on an unpopular issue such as this one, scared of being called "anti-God." Justice Jackson puts the final nail in the coffin of the argument for coercion by telling us, "It seems trite but necessary to say that the First Amendment to our Constitution was designed to avoid these ends [the unanimity of the graveyard, etc.] by avoiding these beginnings [enforced pledges of subservience]."

And to put to rest the spurious argument about patriotism, he points out: "To believe that patriotism will not flourish if patriotic ceremonies are voluntary and spontaneous instead of a compulsory routine is to make an unflattering estimate of the appeal of our institutions to free minds …. [F]reedom to differ is not limited to things that do not matter much. That would be a mere shadow of freedom. The test of its substance is the right to differ as to things that touch the heart of the existing order."

Sorry, I just can’t stop quoting this guy. I don’t think anyone’s said these things any better: "If there is any fixed star in our constitutional constellation, it is that no official, high or petty, can prescribe what shall be orthodox in politics, nationalism, religion, or other matters of opinion or force citizens to confess by word or act their faith therein." The "under God" case involves the use of a public institution to propagate faith. The petitioner, who is suing on behalf of his daughter, claims that being forced to listen to the rest of the class take the Pledge is a kind of involuntary exposure to State-sponsored religion. (The case could be dismissed on a technicality involving custody of the daughter.) But for me it’s not the "under God" issue so much as the continued de facto enforcement of the Pledge itself that rankles. It will be interesting to see if the Court lives up to the spirit of Justice Jackson’s principles in its ruling.

And one question of the coming political season for me will be which Democratic candidate will stand up and defend the Bill of Rights on this issue, even at the cost of his or her candidacy. My guess is: none. Still, maybe there’s one credible candidate who will attempt to educate people on this issue rather than weasel out of it. State-sponsored religion is, after all, an issue that distinguishes us from the theocracies that support terrorist attackers.

So my plea to Democratic Presidential candidates, when the "firestorm" over the Pledge begins, is this: Instead of distributing your slick, self-serving campaign literature, distribute Justice Jackson’s opinion. Surprise me, someone.
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