On Tuesday, Reverend Franklin Graham gave an interview on MSNBC’s “Morning Joe” that created a bit of a stir among the political class. At the core of the controversy is what Graham said about President Obama’s Christianity.
When asked directly if the president was a Christian, Graham said, “He’s come out saying that he’s a Christian. The question is, What is a Christian?” At another point Graham said, “If he says he’s a Christian, I’m not going to say he’s not.” But when faced with this direct statement — “So therefore, by your definition, [Obama’s] not a Christian” – the Reverend Graham answered, “You have to ask him. I cannot answer that question for anybody.”
Except that in the same interview, when asked if Rick Santorum is a Christian, Graham was able to answer that question for somebody. “Oh, I think so,” Graham said. He added there was “no question, I believe [Santorum is] a man of faith.” The Reverend Graham then chimed in, “I think Newt is a Christian. At least he told me he is.” To which Willie Geist said, “So Newt Gingrich is a Christian, but you’re not sure that President Obama is. And you said based on the way they’ve lived their lives.” And just in case Graham hadn’t said enough, when asked if he could say categorically that President Obama was not a Muslim, Graham said, “I can’t say categorically, because Islam has gotten a free pass under Obama.”
The problem here is Graham is judging President Obama’s faith commitment based on a political, not a theological, basis. What Graham seems to be arguing is that Obama is a liberal, he’s wrong on “moral issues,” and so a question mark has to be put over the faith of the president, who has spoken in moving terms about his own journey to Christianity.
This is dangerous territory for Graham to reside in. For one thing, it sounds as if the Reverend Graham is questioning whether one can be a political liberal and a Christian at the same time. Of course one can be and to suggest otherwise is offensive. (I’m tempted to say some of my closest friends are Christians who are politically liberal.)
For another, what exactly are the political issues that are closest to the heart of Jesus? The issue of war? Concern for the poor? The Global AIDS Initiative? World hunger? Creation care? Abortion? Or perhaps divorce? Does Graham believe he knows what Jesus’s political platform would look like? And while we’re at it, should we use the Hebrew Bible or the New Testament as the basis for that platform? Should our stands on political issues be informed by the Sermon on the Mount? The Book of Acts? Or perhaps the dietary laws found in Leviticus and Deuteronomy? What Franklin Graham is doing is what no minister of the Gospel should do, which is to interpret Christianity through a political lens.
Given the Reverend Graham’s tendencies, he might consider the following as a corrective of sorts. Jesus and His disciples demonstrated a profound mistrust of power, especially political power. Regarding a Christian’s place in the world, Jesus said, “My kingdom is not of this world.” And none of the disciples led anything approaching what we would consider a political movement. In addition, the history of the church offers its own reasons for demarcating Christianity from the sphere of politics. According to the social philosopher Jacques Ellul, every time the church has gotten heavily into the political game, it has been drawn into self-betrayal or apostasy.
There’s also something to be said about creating a little mental distance from the temptations of politics. In 1951, Prime Minister Winston Churchill offered C.S. Lewis the title of Commander of the British Empire, a high and appropriate distinction. But Lewis refused the honor. “I feel greatly obligated to the prime minister,” he responded, “and so far as my personal feelings are concerned this honour would be agreeable. There are always, however, knaves who say, and fools who believe, that my religious writings are all covert anti-Leftist propaganda, and my appearance in the Honours List would of course strengthen their hands. It is therefore better that I should not appear there.”
C.S. Lewis had higher goals and more urgent priorities than politics. So should Franklin Graham.
Franklin Graham’s Troubling Theology
Must-Reads from Magazine
From the July/August COMMENTARY symposium.
The following is an excerpt from COMMENTARY’s symposium on the threat to free speech:
When Heather Mac Donald’s “blue lives matter” talk was shut down by a mob at Claremont McKenna College, the president of neighboring Pomona College sent out an email defending free speech. Twenty-five students shot back a response: “Heather Mac Donald is a fascist, a white supremacist . . . classist, and ignorant of interlocking systems of domination that produce the lethal conditions under which oppressed peoples are forced to live.”
Some blame the new campus intolerance on hypersensitive, over-trophied millennials. But the students who signed that letter don’t appear to be fragile. Nor do those who recently shut down lectures at Berkeley, Middlebury, DePaul, and Cal State LA. What they are is impassioned. And their passion is driven by a theory known as intersectionality.
Intersectionality is the source of the new preoccupation with microaggressions, cultural appropriation, and privilege-checking. It’s the reason more than 200 colleges and universities have set up Bias Response Teams. Students who overhear potentially “otherizing” comments or jokes are encouraged to make anonymous reports to their campus BRTs. A growing number of professors and administrators have built their careers around intersectionality. What is it exactly?
Intersectionality is a neo-Marxist doctrine that views racism, sexism, ableism, heterosexism, and all forms of “oppression” as interconnected and mutually reinforcing. Together these “isms” form a complex arrangement of advantages and burdens. A white woman is disadvantaged by her gender but advantaged by her race. A Latino is burdened by his ethnicity but privileged by his gender. According to intersectionality, American society is a “matrix of domination,” with affluent white males in control. Not only do they enjoy most of the advantages, they also determine what counts as “truth” and “knowledge.”
But marginalized identities are not without resources. According to one of intersectionality’s leading theorists, Patricia Collins (former president of the American Sociology Association), disadvantaged groups have access to deeper, more liberating truths. To find their voice, and to enlighten others to the true nature of reality, they require a safe space—free of microaggressive put-downs and imperious cultural appropriations. Here they may speak openly about their “lived experience.” Lived experience, according to intersectional theory, is a better guide to the truth than self-serving Western and masculine styles of thinking. So don’t try to refute intersectionality with logic or evidence: That only proves that you are part of the problem it seeks to overcome.
How could comfortably ensconced college students be open to a convoluted theory that describes their world as a matrix of misery? Don’t they flinch when they hear intersectional scholars like bell hooks refer to the U.S. as an “imperialist, white-supremacist, capitalist patriarchy”? Most take it in stride because such views are now commonplace in high-school history and social studies texts. And the idea that knowledge comes from lived experience rather than painstaking study and argument is catnip to many undergrads.
Silencing speech and forbidding debate is not an unfortunate by-product of intersectionality—it is a primary goal. How else do you dismantle a lethal system of oppression? As the protesting students at Claremont McKenna explained in their letter: “Free speech . . . has given those who seek to perpetuate systems of domination a platform to project their bigotry.” To the student activists, thinkers like Heather MacDonald and Charles Murray are agents of the dominant narrative, and their speech is “a form of violence.”
It is hard to know how our institutions of higher learning will find their way back to academic freedom, open inquiry, and mutual understanding. But as long as intersectional theory goes unchallenged, campus fanaticism will intensify.
Read the entire symposium on the threat to free speech in the July/August issue of COMMENTARY here.
Podcast: Seven theories about Jon Ossoff's loss.
We’re podcasting a day early here at COMMENTARY in order to take the measure of the result in the Georgia special House election. Abe Greenwald, Noah Rothman, and I posit seven possible theories to explain what happened—and then we attack the theories! It’s positively Talmudic. Give a listen.
Don’t forget to subscribe to our podcast on iTunes.
The following is an excerpt from COMMENTARY’s symposium on the threat to free speech:
The real question isn’t whether free speech is under threat in the United States, but rather, whether it’s irretrievably lost. Can we get it back? Not without war, I suspect, as is evidenced by the violence at colleges whenever there’s the shamefully rare event of a conservative speaker on campus.
Free speech is the soul of our nation and the foundation of all our other freedoms. If we can’t speak out against injustice and evil, those forces will prevail. Freedom of speech is the foundation of a free society. Without it, a tyrant can wreak havoc unopposed, while his opponents are silenced.
With that principle in mind, I organized a free-speech event in Garland, Texas. The world had recently been rocked by the murder of the Charlie Hebdo cartoonists. My version of “Je Suis Charlie” was an event here in America to show that we can still speak freely and draw whatever we like in the Land of the Free. Yet even after jihadists attacked our event, I was blamed—by Donald Trump among others—for provoking Muslims. And if I tried to hold a similar event now, no arena in the country would allow me to do so—not just because of the security risk, but because of the moral cowardice of all intellectual appeasers.
Under what law is it wrong to depict Muhammad? Under Islamic law. But I am not a Muslim, I don’t live under Sharia. America isn’t under Islamic law, yet for standing for free speech, I’ve been:
- Prevented from running our advertisements in every major city in this country. We have won free-speech lawsuits all over the country, which officials circumvent by prohibiting all political ads (while making exceptions for ads from Muslim advocacy groups);
- Shunned by the right, shut out of the Conservative Political Action Conference;
- Shunned by Jewish groups at the behest of terror-linked groups such as the Council on American-Islamic Relations;
- Blacklisted from speaking at universities;
- Prevented from publishing books, for security reasons and because publishers fear shaming from the left;
- Banned from Britain.
A Seattle court accused me of trying to shut down free speech after we merely tried to run an FBI poster on global terrorism, because authorities had banned all political ads in other cities to avoid running ours. Seattle blamed us for that, which was like blaming a woman for being raped because she was wearing a short skirt.
This kind of vilification and shunning is key to the left’s plan to shut down all dissent from its agenda—they make legislation restricting speech unnecessary.
The same refusal to allow our point of view to be heard has manifested itself elsewhere. The foundation of my work is individual rights and equality for all before the law. These are the foundational principles of our constitutional republic. That is now considered controversial. Truth is the new hate speech. Truth is going to be criminalized.
The First Amendment doesn’t only protect ideas that are sanctioned by the cultural and political elites. If “hate speech” laws are enacted, who would decide what’s permissible and what’s forbidden? The government? The gunmen in Garland?
There has been an inversion of the founding premise of this nation. No longer is it the subordination of might to right, but right to might. History is repeatedly deformed with the bloody consequences of this transition.
Read the entire symposium on the threat to free speech in the July/August issue of COMMENTARY here.
Hair immolation isn't a strategy.
The Democratic Party is in the midst of some soul searching after an overhyped Democratic candidate failed to flip a Republican district. For many, that soul-searching has taken the form of blame- shifting.
Buoyed by district-level polling and the abiding sense that the country was eager for an opportunity to censure President Donald Trump, Democrats became convinced of Jon Ossoff’s electability in the race to represent Georgia’s 6th District in Congress. Amid their grief over this misjudgment, Democrats are groping in search of a cause for this letdown other than their own imprudence.
The voters in Georgia’s 6th didn’t respond to Ossoff’s centrist appeals and cautious campaign, some contended. What made the difference was vicious outside attacks like one (condemned by all parties) that sought to tie the Democratic candidate to the shootings in Alexandria, Virginia last week. The notion that the affluent, well-educated, urban professionals who populate this Trump-skeptical, GOP-leaning district in the outskirts of metro Atlanta are just too redneck to vote Democrat doesn’t wash.
Others have suggested that Ossoff’s message was poorly calibrated to meet this particular moment. The Democratic candidate’s reluctance to specifically campaign against Donald Trump by name was, in their estimation, a miscalculation. “One important lesson is that when they go low, going high doesn’t f**king work,” declared Center for American Progress’ exasperated president, Neera Tanden. “In an incendiary time, Ossoff has striven to be nonflammable,” wrote The New Yorker‘s Charles Bethea. Indeed, Ossoff’s reluctance to call for Donald Trump’s impeachment and his skepticism toward progressive spending proposals led some liberals to speculate (sotto voce, of course) that this was the wrong man to pilot a “Trump-backlash trial balloon.”
Implied in these frustrated expressions of angst is the notion that Ossoff just didn’t speak the language of apocalypse to which Democrats in the age of Trump are accustomed. But this is untrue. Ossoff did speak this language. He devoted time on the trail to lecturing about the threat to American “prosperity and security” represented by climate change. “History will condemn us,” Ossoff said after Trump announced his intention to pull out of the Paris Climate Accords. He cut campaign spots warning that Trump “could start an unnecessary war” and implied that he lacked the judgment to determine the appropriate response to the prospect of an incoming volley of nuclear weapons. In his concession speech, Ossoff praised his supporters for standing with him even “as a darkness has crept across the planet.” Is this what amounts to caution and prudence in the modern Democratic rhetorical catalogue?
Democrats have been remarkably reluctant to conduct any public postmortem on their party’s 2016 campaign, in part, because its members don’t believe they did anything wrong. Perhaps they are operating on the assumption that Donald Trump’s victory was some kind of fluke and the GOP’s historic majorities on the state-and federal-level were the natural results of a pendulum swing against similarly prohibitive Democratic majorities. Whatever the thinking, this reluctance has led to what may become a crippling strategic disconnect. The Democratic Party’s base and its elected representatives are not on the same page.
Jon Ossoff and his team used the unprecedented resources at their disposal to test and refine a message that was perfectly attuned to voters in Georgia’s 6th District. Despite that well-orchestrated effort, he still came up short. Democratic partisans, meanwhile, having no other indicator of their rhetorical efficacy than their hysterical friends, are convinced that their representatives are simply not fraught enough. Democratic voters, not their elected representatives, call the tune. Eventually, they’ll get what they demand.
Ossoff and the Democrats played a good hand well, but not well enough to beat the house. That happens. The risk for Democrats in this instance is to blame this losing candidate for failing to indulge their insatiable ids. It’s a risk for any party to elevate candidates for high office solely because they tickle their base voters’ erogenous zones. As The Resurgent’s Erick Erickson warned, “get ready for the Democrat version of Christine O’Donnell.” For Democrats in these overheated times, that’s a risk they seem willing to take.
A post-ISIS Potsdam Conference.
Max Boot is right: Russia is not going to risk igniting a third world war by targeting coalition aircraft over the skies of Syria. And yet it would be a mistake to ignore Moscow’s warnings. They are indicative of the unstable international environment that could become the new status quo in a world after ISIS.
As the ISIS threat is disrupted and the territory it controls in Iraq and Syria shrinks amid pressure from coalition fighters and their allies, the sovereign powers that intend to maintain their positions in the region after that conflict are asserting themselves in unpredictable and increasingly violent ways.
On Tuesday, the United States shot down an armed Iranian drone that officials said posed a direct threat to U.S.-led coalition troops on the ground in Syria. It was the second time this month that an Iranian-made military UAV was shot out of the sky after it allegedly targeted U.S.-supported forces. In a major escalation, a U.S. warplane engaged and shot down a Syrian Su-22 fighter-bomber on Sunday when it reportedly bombed American-backed forces laying siege to the de facto ISIS capital of Raqqa. Moscow responded to this attack on its vassal state with unnerving threats.
“From now on, in areas where Russian aviation performs combat missions in the skies of Syria, any airborne objects found west of the Euphrates River, including aircraft and unmanned vehicles belonging to the international coalition, tracked by means of Russian land and air anti-aircraft defense, will be considered air targets,” read a statement released by the Russian Ministry of Defense. The implication that Russia would target and potentially attack Western aircraft was later downgraded to a promise to escort them out of area. But the important bit wasn’t Russia’s threat but the region Moscow had defined as off limits.
By delineating the territory west of the Euphrates as beyond the scope of the anti-ISIS coalition mission, Russia has drawn the preliminary outlines of an informal Syrian partition. It is no coincidence that the two Iranian drones destroyed by coalition forces were struck near the Syrian town of al-Tanf, located on Syria’s southeastern border with Iraq. According to former Obama administration advisor and Georgetown Professor Colin Kahl, the regime wants “to own the rest of the Euphrates to the Iraqi border, where they hope to link [with] Iranian-backed Shia militia.” Even if the West is not preparing for the post-conflict world, Iran, Syria, and Russia are.
The only post-war planning that appears to be on the minds of Western geopolitical architects is the need to rebuild Syria, if only to stave off a humanitarian disaster and prevent further migrations of displaced refugees into Europe. In early April, the European Union’s Federica Mogherini revealed just such a plan, contingent upon progress toward Bashar al-Assad’s abdication. This announcement was overshadowed, however, by a brutal chemical attack by regime forces on civilians—an attack that resulted in direct hostilities between the United States and the Syrian regime.
Efforts to create a post-war power-sharing framework have stalled, but the task is growing more urgent by the day. With Iran and its proxies, Russia, and Damascus on one side, Turkey, Jordan, Saudi Arabia, Qatar, and the UAE and their proxies on another, and the U.S., U.K., Canada, France, and Australia presiding over all of it, theompeting interests in Syria are impossible to manage absent some kind of structure. Even when ISIS is routed and scattered, the Syrian regime seems likely to endure in some form. That alone ensures that these powers will remain at cross-purposes and, thus, that there will be no speedy troop withdrawals from the region.
The chaos in Syria is only going to get worse as the terrorist threat posed by the Islamic State is contained and controlled. Great power politics is about to make a comeback in the Middle East, and the West doesn’t seem to be ready for it.