The twentieth century struggle in American Protestantism was defined along the Fundamentalist/Modernist front. While the mainline reigned at mid-century, by the closing decade the conservatives had the upper hand, at least in professed believers. Some part of this growth was a Boomer phenomenon and the shift of population to the Sun Belt. One can mix in a bit of sexual anxiety that was the subtext of the 80s and90s — the prime family years of the Boomers.
This religious growth was widely spread but it came with a catch: the growing conservative wing of Protestantism was also the wing for But something else was in the wind. Thsomething of a puritan movement had taken place.
these forces had been part of the fundamentalist community, particularly those in S California (see Darren Dochuk’s From Bible Belt to Sun Belt). It was a potent stew: highly separatist adherents, a militant anti-communism, a Plain Folk distrust of elites; this was the gift of Orange County to the world.
But once you get past Reagan, what was the impact of this religious nationalism? More respectability, yes, and a new name (Religious Right) but still largely a failure argues George Hawley
(The Religious Right) was an effective fundraising tool for Republican politicians, but its lasting victories in terms of social policies are difficult to name. Stopping the Equal Rights Amendment in the late 1970s was perhaps the movement’s sole permanent achievement. And that victory occurred before most of the major institutions of the Christian Right were even established. On abortion, gay marriage, prayer in school, and other social issues, conservative victories were typically fleeting.
But if it was a failure politically, it was worse for Christianity as a whole. The very political energy of the movement drove out the moderate and liberals, not simply sending some to the mainline congregations, but completely out of the religious game. To the sidelines. As Hawley notes, “the finding that it expedited the decline of Christian identification and affiliation is a damning indictment.”
Andrew Zaleski reports on a very simple idea: instead of paying for a $40,000 prison cell, try education.
Why Boston Is Paying Ex-Gang Members To Go To College
At $400/week that’s an investment in the future, and in families. While the criminal system asks us to look at the moment, a counter view is to look at the life. What happens next? What could happen next?
“I always wanted to do good in my life. I just felt like because of the area I lived in, because I got involved in gangs, I couldn’t do it,” he says. “This program is giving us a stepping stool to better our life.”
A story with great hope.
Sometimes the pain of politics gets us, robs us. One plaintive cry from Facebook
I have been questioning Christianity since Trump took office. A lot of church members supported him (to my complete surprise) and I just couldn’t understand. I stopped going to church and I am now starting to question my faith, which makes me sad. I wonder “am I believing in something for good reasons or am I just following”. At first it just gave me pause for church but now has me questioning my faith. Does anyone have any advice?
Yes the faith map is so discouraging sometimes, especially if you are accustomed to gathering with conservative Christians of the Evangelical variety. So to break on politics means that you also give up a community that has in some sense nurtured you or given you a sense of place. Part of the underlying fear is that if you go to one of those “other” churches you will find an expressed faith that is not as vibrant, the thing that holds you currently with the church.
Spiritual communities give some needed resources in this time. First, there is simply the solace of friendship arising from a common task (not to dis the political, but in politics we tend to think instrumentally, that we are only as good as we give. the best spiritual gatherings have a sort of baked-in acceptance, as you are, where you are.) A second reason to consider a spiritual community is because the critique of this Trumpian time has such spiritual qualities, the turning away from others for the exaltation of self, say. The unwillingness to work for the common good. The shrinkage — the absence! — of compassion. Churches and other spiritual communities have some pretty deep wells that can help here.
And I do hear how alone you are in this. There are others of us out there, and we very much want you to know how embraced you are. Peace.
Neil Carlson on Facebook points to a Jennifer Rubin column on the possibility that so-called County-Club Republicans may be in play. Carlson goes for the heart of Rubin’s column,
“These voters want a good education system, college tuition that does not break the bank, investment in R&D, a dynamic economy (which requires trade, immigration and U.S. leadership in the world), fiscal sanity and a spirit of sensible compromise. They want the U.S. to be respected in the world and not to bask in the approval of tyrants. They don’t want the government doing everything, but they know we aren’t going back to the pre-New Deal era. They support a safety net but want programs to “work” (meaning, result in fewer impoverished people). These are people who navigate in their daily lives by persuasion and compromise, not bullying and insults. They want, in short, some semblance of civil and effective government and international leadership grounded in American values.”
He then adds a point about pro-life that should not be missed by Democrats.
Got me about pegged; add something about respect for faith and respect for life without rigid dogmatism about how policy must reflect such respect, and you’re very close.
Pro-life and concerned with building the common good: I do miss those folk, but I wonder. As a Dem, I’m not sure I want this group, but not for the political reasons one might imagine. Our nation and neighborhoods get far better when two sides can dialogue and even disagree. A discourse expands the potential set of ideas, defeats groupthink, and builds a broad consensus — a real patriotism.
In the meantime, the dangers of a small nation leadership (Make America Great, indeed!), are such that yes, Dems should pursue this group. Regarding Carlson’s point about pro-life, one of the real tragedies has been the shrinking of the pro-life base so that it becomes an ideological property than a matter of common approach. There is a world of good that could be done. In the meantime, as a Dem, welcome.
“DeVosville” coming soon, in a utopian fantasy for hipsters and a nightmare for low income folks being displaced. The prequel: “Heartless Heartside”, the stark new reality.” The sequel: “Wyoming, the new Wild West”.
In certain progressive circles, “DeVos” is all one needs to say in order to condemn. Maybe. Is that the case here?
The plan is actually fairly interesting, albeit with philanthropic (aka DeVos) money driving it. Good socialist that Jeff Smith is, anything smacking of Ada comes with “neolliberalism” etc. But are these the facts on the ground, or something shaped by an ideological lens? I vote for the latter.
Objectively here is your problem: this neighborhood lacks jobs, has one of the highest densities of persistent poverty, and is almost 40 percent rental. Start the question: how does one begin to build a community in that sort of space?
What Rockford has done is assemble a chunk of industrial properties in the heart of this area (much of it, the old Doehler-Jarvis plant). By the documents in Smith’s report, their goal is to site high employment businesses in this region, businesses that would then hire form the neighborhood. That’s pretty much a straight-up good thing. The sorts of businesses imagined (I believe, remembering earlier articles), would be the sort of light manufacturing / low wage sort. Of course, if you are just putting more low-skilled employment in place that’s a dead end. So the extension of the Rockford/Amplify plan is to have skill development as well — I would guess as satellite from GRCC. This sort of pattern is already present immediately to the west, along Buchanan Ave. at the Source.
As to schools. There are three schools in the district: Dickinson (GRPS), Hope Academy (Charter), River City Scholars (Heritage Charter). The DeVos family foundations not only like charters, but have been quite active at Alger Middle. There are precedents for the DeVos engagement, and they have not excluded GRPS — if anything, Smith and company have been upset about the connections between GRPS and Ada.
And then there’s housing. LINC has already put up a number of buildings; hardly hipster heaven (tho’ definitely contemporary in appearance). the realities are that any new construction will need to be subsidized in some manner in order to keep it affordable — this is the complaint about development. There is no indication in the proposal the material that Amplify is aiming to tap the burgeoning downtown crowd, or seek market-rate apartments.
Here, we also need to pay attention to the impact of house-buying in Grand Rapids. Outside investors have bought a significant portion of vacant housing in the city with two consequences: it has driven up the home purchase cost, and in turn it has driven an increase in rates. In this neighborhood (49507), this has been the impact, not that from too many apartments, as is the case on Belknap Hill.
Put these together: economic development, focus on education including career or skill education, and improved housing stock — what does this look like? I would submit that it looks mightily like the holistic approach of Christian missions. On one hand, the memory of unilateral mission does add caution (so too, does the experience with philanthropists in schools, the School Reform movement s part of this) although there is evidence that this project will at least attempt to work with residents. The Chrisitan vibe may also lie at the heart of Smith’s actual concern, with its echoes of the earlier Dutch hegemony in the city. The missional feel I think is actual — neighborhood engagement has been part of Christian work in the city (see Baxter Center, after all, or the neighborhood residences on Black Hill by the Mars Hill church), and the positions for Amplify have been advertised in area evangelical churches, including Ada Bible, the home church for many in the DeVos orbit.
Still given the choice of no development or some what is the alternative? I’m going to vote for a holistic approach.
Having come of political age in the 60s, I remember the transition from the traditional Republicanism of the Midwest (Rockefellerian, as it was) to the emergent New Right, with its fevered anti-Communism and its New Deal rejectionism. This was long before Ronald Reagan parted the waters in 1980.
Rod Dreher responds to an article outlining this New Right, aka “fusionism” and how the current moment differs. It does. Part of the difficulty of the moment, as of the lament is that the path out, this other moderate, decent path, was destroyed. The victory and subsequent purification of the Republican party robbed them of the resources now so desperately needed.
In a comment I wrote:
The impact of fusionism was the war against RINOs which displaced a deep, honorable traditional conservativism with something more ideological. Throughout the Midwest this older, displaced form of traditional conservatism held main street values, but also championed common good solutions. These were men (few women in politics in those days) who enacted environmental law, who spoke out on civil rights, who built roads and infrastructure, who sought social programs that uplifted. They were found on Sundays in your mainline churches.
That generation of politicians of course, has largely disappeared.
Rather than seek a fusionism, I would submit that the better work is to promote the deeper traditionalist thinking of common good. Where we care about each other (and yes, this must mean the liberal and all the rest), we can then craft social solutions — political policies — that build a common life together. The best values in the BO nurture this; Deneen’s plea for a counterculture likewise points in this direction, albeit, that he wants to excoriate “liberals”. At its core, fusionism represents a shrinking of the moral base for conservative action, a replacing of what is Good and True for all (and so worthy of acceptance and action) with what is good and true for Some, a replacement of the polis for the merely political.
Paul VanderKlay writes
“Pluralism, both contemporary and historical pushes us into skepticism.”
Really? Isn’t this just a longing for Christendom by another name? It seems that the early church lived in pretty much of a pluralistic culture. The problem today is that while we live with our separate worldviews, we now have a different emperor, a different encompassing narrative. It’s the emperor that you want to pay attention to.
Greeks and barbarians live cheek by jowl. The first deacons were Hellenist. The post-NT culture is rife with separate cultural frameworks, some like the Palestinian Ebonites got called out and expelled. But really, Alexandria thinks one way, Athens another, Damascus a third etc.
Our challenge is how to live across those gaps between different worldviews, different religions. The road is filled with their shrines.
Spiritually, the question of skepticism ties into narratives of the self, and especially of the self’! s knowledge, our tacit epistemology. There are two Christian responses: the self must die (that’s Benedict) and the smoldering wick is not snuffed.