A month ago, Kevin White at Mere Orthodoxy raised up the question about what it meant to be a social conservative. Terms get mushy when we speak about “cultural warrior” and even more so, when the conversation turns to the meaning of conservative itself.
So some conservatives are defined by one or another cultural ideology (not just the “Religious Right”), some primarily by an economic theory, some by a vision of American greatness. There is a conservative political movement in America, but it is itself a coalition of conservative movements, of varying mutual compatibility. They have more in common than an opposition to modern progressivism, but that “more” can be tricky to pin down.
Even social conservatism is a cluster of movements. Some are single-issue, others take on a thicker portfolio of concerns. Some threads have a positive vision, and others are reactive and based on resentment. Some care deeply about the proper role of each level of government, others see that array of governments as a jumble of available tools. Some loved Falwell, other social cons struggle still to distinguish him from Mephistopheles-minus-the-style.
So he opts out for a Mr Nice Guy philosophy.
So perhaps the question is not how to find a “non-culture-war conservatism”, but how to be a thinking, winsome social con who can self-present and be received as those things.
Perhaps it is as simple as this: there is no unified conservative worldview or approach. None. The very amorphous nature of those who would wear the label probably rules against its use save in the comparative sense (“this more conservative than that”) and of course as a political label. On top of this, so much of our own political and cultural thinking will be driven not by philosophy but by our particular social circumstances. We are as much conservative (or liberal) by birth as by our “coming to the light.”
As a matter of politics — this mass communication aspect — the use of the term “conservative” is somewhat slippery, suggesting that one actually has a set of principles that will lead one to act independently on various political or policy decisions. A kind of semantic glue, perhaps, but also a sort of scrim hiding from us what the issue really is, that of power to determine the political agenda on the Right. Here, the social conservatives (for want of a better term) appear to be engaged in a two-fold struggle, first to enlist fresh soldiers from the Millennial cohort, and second to gain traction within political councils against the more economic and libertarian factions.
In a biblical moment, the only point of convictions is to be able to deny the politics, in the word from Proverbs, to swear to our own hurt. The charge of hypocrisy resonates as much for its sense that “conservative” is merely another name for Republican and the settling for the politics of power and pragmatism, as it does for any failing of personal ethics. The Christian political approach must always be one seeking to build across the social chasms rather simply stay content with one’s own side. However nice one puts it.