I’m taking some time off for Constitution Day. Why? Because that’s what American historians do. 🙂
See you in a few days.
I’m taking some time off for Constitution Day. Why? Because that’s what American historians do. 🙂
See you in a few days.
1927: Let any group of ministers gather and you will find someone declaring fervently, “No one ever tells me what to say. My congregation give me perfect liberty.” That is just another way of quieting an uneasy conscience; for we all know that if we explore the full meaning of a gospel of love its principles will be found to run counter to cherished prejudices. It is of course not impossible to retain freedom of the pulpit, but if anyone is doing so without the peril of defections from his ranks and opposition to his message, he is deceiving himself about the quality of his message. Either his message is too innocuous to deserve opposition or too conventional to arouse it.
Reinhold Niebuhr, Leaves from the Notebook of a Tamed Cynic, 112.
Mike Evans is one of the lesser known court evangelicals. One of America’s leading Christian Zionists, Evans recently founded the Friends of Zion Heritage Center and the Friends of Zion Museum in Jerusalem to celebrate the “everlasting bond between the Jewish and Christian peoples.” When Donald Trump announced that he was moving the American embassy to Jerusalem, Evans enthusiastically told the Christian Broadcasting Network that when he next saw Trump in the Oval Office he would say to him: “Cyrus, you’re Cyrus. Because you’ve done something historic and prophetic.”
Evans believes that Trump was a modern-day Cyrus who has made possible the restoration of Jerusalem and the further confirmation of Israel’s future role in biblical prophecy. Because of Trump’s actions, Evans affirms, the blessing of God will come upon America. This decision made America great in the eyes of God. It also made Trump great in the eyes of the court evangelicals.
Evans also believes that American support for Israel will result in a spiritual revival in evangelical churches. He knows such a revival is coming because, as he says in a recent article at the Christian Broadcasting Network website, it has apparently happened before. Evans says:
I don’t know if we will see another spiritual revival, but Evans’s theory seems to suggest that the emergence of Billy Graham, the rise of the Jesus People, the Catholic Charismatic Movement, and Explo ’72 all had something to do with U.S. Middle East policy. But Evans doesn’t go far enough. Doesn’t he know that Bob Mathias’s victory in the decathlon at the 1948 Summer Olympics and the 1968 Memphis sanitation strike were also connected to U.S. support of Israel? 🙂
Moreover, one could argue that none of these aforementioned movements or events (Graham, Jesus People, Charismatics, Explo ’72) were “great awakenings.”
I am continually intrigued by evangelicals’ recent fascination with “great awakenings.”
Read Evans’s piece at CBN here.
The Southern Baptist Church now wants to be called “Great Commission Baptists” but none of the denomination’s seminaries will remove the word “Southern” from their names and churches have the right to reject the new name. Go figure. Sarah Pulliam Bailey has the story at The Washington Post. The suggested move is an attempt to separate from the South’s racist roots.
I want to tell you about an important name change for Evangelicals for Social Action. For 40 years, I had the privilege of leading ESA. Although I retired in 2013, I continue to serve as co-chair of the board.
Today, September 15, ESA launched a new fabulous website and announced its new name. Evangelicals for Social Action (ESA) is now Christians for Social Action (CSA).
Here is a short (well, relatively short!) explanation of the new name.
The most important thing to say is that the title I have given this blog makes the most important point: different name, same mission.
ESA began with the Chicago Declaration of Evangelical Social Concern written over the Thanksgiving weekend in 1973. About 50 evangelical leaders – – elders like Carl Henry, Frank Gaebelein and Vernon Grounds and younger folk like Jim Wallis, Sharon Gallagher, John Perkins, Richard Mouw, and myself – – spent two days wrestling with the widespread lack of evangelical engagement on social issues such as economic and racial justice, peace, and the dignity of women. Everyone at the conference, both young and old, agreed that biblical faith demanded that American evangelicals become much more engaged in issues of social justice.
The Chicago Declaration started with our central foundation: “As evangelical Christians committed to the Lord Jesus Christ and the full authority of the Word of God, we affirm… “ From there, the statement went on to call evangelicals to a vigorous commitment to struggle against personal and structural racism, economic injustice, “the misplaced trust of the nation in economic and military might,” and men’s prideful domination of women.
The immediate response to the Chicago Declaration was stunning. There was massive coverage in both the religious and secular press. Almost everyone was surprised and many were delighted that evangelicals were ending a long silence and were now ready to launch a new movement of evangelical social action.
Evangelicals for Social Action (ESA) slowly emerged from this historical declaration. After several years of only annual meetings, ESA became a membership organization with full-time staff in 1978. Our basic sense of mission was to develop biblically solid materials and meetings to help evangelical Christians become much more deeply engaged on issues of social justice. (We focused on evangelicals because we were evangelicals and that was where the need was greatest!)
In the next couple decades, ESA developed programs in many areas: working to end apartheid in South Africa; opposing our government’s support of the Nicaraguan contras in the 1980s; developing materials and workshops on global poverty; encouraging the emergence of Christians for Biblical Equality; launching an environmental program that became the Evangelical Environmental Network; working for racial justice. In the 1990s, when we began to fear that some younger evangelical social activists might lose their passion for evangelism, ESA launched a program to help churches combine word and deed. We hoped and prayed that vast numbers of American evangelicals would become part of a large movement that would work through both faith-based social service agencies and political engagement to make American society more just.
But ESA (and related organizations) were soon not the only ones urging theologically conservative Christians to reengage politics. In 1979, Jerry Falwell formed Moral Majority and led large numbers of fundamentalists into politics. In his run for the presidency in 1987-1988, Pat Robertson did the same for many charismatics and Pentecostals. Their agenda was significantly different from that of ESA. Whereas ESA believed biblical faith called us to a “completely pro-life “agenda, Falwell, Robertson and colleagues tended to focus on a much narrower range of issues ( especially abortion and marriage). And they identified more and more with the politically conservative part of the Republican Party. Increasingly, the media equated evangelicals with the “Religious Right”. And in 2016, 81% of white evangelicals voted for Donald Trump. And they have continued to support this twice divorced sexist, who had boosted of sexual affairs, stoked racism, promoted policies that largely benefit the richest 20%, ignored the overwhelming scientific consensus on global warming and lied constantly, undermining democracy by dismissing anything he disliked as fake news.
Today the word evangelical in the popular mind has largely political connotations. For large numbers of people, it signifies a right-wing political movement irrevocably committed to Donald Trump. Large numbers of young people raised in evangelical churches are turning away in disgust – – abandoning evangelical churches and even sometimes Christian faith itself. And the larger society thinks of evangelicals not as people committed to Jesus Christ and the biblical gospel but as pro-Trump political activists.
The result is that ESA increasingly found that our name failed to communicate who we really are. And it also led people to click off any message with that name before we had any opportunity to explain that the word evangelical is a rich theological term that refers to historic Christian orthodoxy and a commitment to Jesus’ gospel (the word evangelical comes from the Greek word for Gospel.) Because of a long history of white evangelical racism, the black church has long refused to use the term evangelical for itself even though its theology and piety are very close to what the word evangelical used to mean. And since 2016, there is even more resistance among African-American Christians to the word evangelical.
So after careful thought and prayer, we have decided to change our name – – a little! Our new name is Christians for Social Action (CSA). We believe that will help us win a listening ear with more people – – not least with African-Americans. And it certainly will avoid people refusing to even take a minute to see who we are because they see a word that for many people immediately signals “right-wing, pro-Trump” political folk.
Read the rest here.
Annie Thorn is a junior history major from Kalamazoo, Michigan and our intern here at The Way of Improvement Leads Home. As part of her internship she is writing a weekly column titled “Out of the Zoo.” It focuses on life as a history major at a small liberal arts college. In this dispatch, Annie writes about the recent COVID-19 testing at Messiah University—JF
The mass email came on a Monday afternoon, right before my last class of the day. “Did you see that they’re doing mass COVID testing?” a housemate asked a few minutes before I logged into zoom for “Theology and American Culture” with Dr. David Weaver-Zercher. “We all have to get tested? When? Why?” another housemate asked. I didn’t have time to read the email blast before class started, but I thought about it throughout the whole zoom call. Was there an outbreak or something? I thought. Should I pack an emergency bag just in case? Question after question filled my mind like air in a balloon. Even after class was over and I got the chance to read through the announcement, uncertainty still swirled in the pit of my stomach.
It didn’t take long for rumors to consume Messiah University like a raging wildfire. Some said the apartments designated for quarantining students were already almost filled to capacity. Others were convinced Messiah wouldn’t be open for much longer. A Messiah student I follow on Instagram even posted a picture with a friend holding up lyrics to a Taylor Swift song. In plastic red script the letterboard read “I think I’ve seen this film before… and I didn’t like the ending” with #covidsucks in the caption. Even though Messiah only had five confirmed cases of COVID-19 at the time, horror stories coming from other universities–of hundreds of positive cases and thousands more students in quarantine–had us all on edge. But can you blame us?
At the Harbor House—Messiah University’s special interest house for members of the honors program—we were particularly apprehensive. Because we are considered the biggest “nuclear family” on campus, all twelve housemates needed negative test results in order for us all to avoid an impromptu two week quarantine. We hoped and prayed against positive cases as testing approached, but an ominous sense of unease still hung in the air. “I have a feeling at this time next week things will be a lot different,” my housemate Emily Decker predicted grimly.
Messiah University’s staff did what they could to put students at ease. All week, professors let us know that they were praying for us. They checked in at the beginning of class and offered comforting words. They let us know they were available for us if we needed anything–even if we just needed someone to talk to. President Kim Phipps sent out a video message on Thursday morning–the day testing was set to begin–with encouragement and clarification. She assured us that no, Messiah was not on the verge of closing and no, the swabs the nurses were going to use would not go all the way up to our brain. Over the next few days Messiah students made their way to Brubaker Auditorium during their assigned time slot. On a normal year chapel services would be held in Brubaker twice a week, on Tuesday and Thursday mornings. Instead of rows of chairs and drowsy students, Brubaker showcased lines of X’s, spaced 6 feet apart, two giant jugs of hand sanitizer at the doors, and busy nurses donning lab coats and masks. Heading to the auditorium last Thursday morning felt both familiar and strange, but mostly just strange.
A few days after testing was completed, we received another email blast. “Check your mass emails!!” Emily Decker texted in our house group chat. “2,254 tests and only one positive!!!!!!” The bricks that had been weighing on my shoulders all week clattered to the floor. After a week of tension and uncertainty and strangeness, I could finally breathe again. Only one positive out of over two thousand tests–nothing short of a miracle. All the girls in my house were safe and healthy, and none of us even had to quarantine. God is so good.
1926: Spoke tonight to the Churchmen’s Club of ______. The good Bishop who introduced me was careful to disavow all my opinions before I uttered them. He assured the brethren, however, that I would make them think. I am getting tired of these introductions which are intended to impress the speaker with the Christian virtue of the audience and its willingness to listen to other than conventional opinions. The chairman declares in effect, “Here is a harebrained fellow who talks nonsense. But we are Christian gentleman who can listen with patience and sympathy to even the most impossible opinions.” It is just a device to destroy the force of a message and to protect the sensitive souls who might be rudely shocked by a religious message which came into conflict with their interests and prejudices.
There is something pathetic about the timidity of the religious leader who is always afraid of what an honest message on controversial issues might do to his organization. I often wonder when I read the eleventh chapter of Hebrews in which faith and courage are practically identified whether it is psychologically correct to assume that the one flows from the other. Courage is a rare human achievement. If it seems to me that preachers are more cowardly than other groups; that may be because I know myself. But I must confess that I haven’t discovered much courage in the ministry. The average parson is characterized by suavity and circumspection rather than by any robust fortitude. I do not intend to be mean in my criticism because I am a coward myself and find it tremendously difficult to run counter to general opinion. Yet religion has always produced some martyrs and heroes.
Reinhold Niebuhr, Leaves from the Notebook of a Tamed Cynic, 86.
Friday, September 18, 2020.
Here is Graham Bowley at The New York Times:
The National Museum of African American History and Culture in Washington will reopen to the public on Friday — one of four Smithsonian Institution museums that are involved in the latest phase of reopening, the Smithsonian announced on Monday.
For the museum, which is dedicated to telling the African-American story for all Americans, the reopening comes just a few months after a new chapter began to unfold in the nation’s history. The museum was closed in March amid by the pandemic, and since then the nation has erupted in social justice protests addressing racism and police violence after George Floyd was killed in police custody in May. The protests will give the museum a new chapter in its narrative.
“It is definitely a changed America,” said Lonnie G. Bunch III, the Secretary of the Smithsonian who was the founding director of the museum. “Its role is still the same, which is to give the world a place where it can confront uncomfortable truths and maybe find some hope.”
Read the rest here.
Over at “Syndicate,” Dartmouth religion professor Jeremy Sabella has put together a symposium on the Seven Deadly Sins (lust, gluttony, greed, sloth, wrath, envy, and pride), the Four Cardinal Virtues (prudence, courage, temperance, and justice), and the theological virtues of faith, hope, and love. It is titled “Sins & Virtues in American Public Life.”
New posts will appear on Tuesday and Fridays. Writers in this series include Bharat Ranganathan, Daniel Schultz, Chris Jones, Vincent Lloyd, Stanley Hauerwas, Jamie Pitts, Jennifer Knapp, Christian Sabella, David Cloutier, Robin Lovin, Jon Kara Shields, MT Davila, Aaron Scott, Colleen Wessell-McCoy, Scott Paeth, Randall Balmer, M. Shawn Copeland, and Briallen Hopper.
My piece on the theological virtue of faith and American public life will appear on November 3, 2020.
The series began last week and will run through November 13, 2020. Here is a taste of Sabella’s introduction:
To paraphrase William Shakespeare: something is rotten in the state of our union.
We see it in our toppled monuments and overcrowded hospitals, feel it in the clouds of tear gas and welts from rubber bullets, hear it in the chants of protest slogans and the shouting at town halls. Yet we struggle to articulate what, exactly, has gone wrong.
The language we typically deploy to name political problems—the system is broken, our government is gridlocked—analogizes society to a massive machine, priming us to seek machine solutions to its dysfunctions. In a machine, if we identify the broken part, the blown fuse, the errant line of code, we can get it up and running good as new. By implication, if we can replace the defective parts of our social machinery—elect the right commander-in-chief, nominate the right Supreme Court justice, redraw gerrymandered districts—we can restore society to functionality. Both political parties have made such changes to great fanfare. Yet as a society we remain as broken and gridlocked as ever. Put simply, the changes aren’t working.
By evoking the breakdown of organic matter, Shakespeare’s language of rot points to an older understanding of society: not as a machine, but as a kind of organism. This biological imagery captures acute social crisis in ways that machine imagery does not. Machines break down and get fixed; organisms get sick, and with the right measures, can heal. But once the organism starts to rot—once the gangrene sets in—drastic measures are required to keep it from dying. Biological imagery clarifies what our moment requires: not another targeted, one-time intervention, but rather, full-scale transformation.
Which is where this symposium comes in. The reflections featured draw on the moral language of sin and virtue to describe contemporary social problems. This language presupposes the ancient image of society as a body politic. Plutarch’s Life of Coriolanus, for instance, describes the senate of the Roman republic as the stomach of the body politic, which digests nutrients and distributes them to the rest of the members. Similarly, Paul the Apostle uses bodily imagery to describe the relationship of individual Christians to the Christian community as a whole: “If one member suffers, all suffer together with it; if one member is honored, all rejoice together with it” (1 Cor 12:26). Both sources depict society, not as a machine composed of discrete parts, but as a body of interconnected parts that fall ill and heal as a single unit. And the language used to shape the morality of individuals can help diagnose and mend the body politic.
As they faced waves of famine, pandemic, and political unrest, medieval thinkers developed and refined the categories of the Seven Deadly Sins, the Four Cardinal Virtues, and the Three Theological Virtues. In tandem they comprise a kind of toolbox for the care of souls, where the sins diagnose types of spiritual illness and the virtues identify states of spiritual health. This symposium deploys this toolbox to cultivate a comprehensive view of what ails our own body politic and how to nurse it back to health. Each contributor has been tasked with choosing one of the sins or virtues to answer the same basic question: What does sin/virtue x look like in American public life?
Read the rest here.
If you are applying to graduate school in English and do not want to study anything other than Black Studies, you shouldn’t waste your time on an application to the University of Chicago. Here is an announcement on the department’s website:
The English department at the University of Chicago believes that Black Lives Matter, and that the lives of George Floyd, Breonna Taylor, Tony McDade, and Rayshard Brooks matter, as do thousands of others named and unnamed who have been subject to police violence. As literary scholars, we attend to the histories, atmospheres, and scenes of anti-Black racism and racial violence in the United States and across the world. We are committed to the struggle of Black and Indigenous people, and all racialized and dispossessed people, against inequality and brutality.
For the 2020-2021 graduate admissions cycle, the University of Chicago English Department is accepting only applicants interested in working in and with Black Studies. We understand Black Studies to be a capacious intellectual project that spans a variety of methodological approaches, fields, geographical areas, languages, and time periods. For more information on faculty and current graduate students in this area, please visit our Black Studies page.
Read the rest here.
I am a bit surprised that the University of Chicago, a school known for its commitment to open inquiry, chose to go in this direction.
While I am committed to intellectual diversity, I don’t have strong feelings either way about this decision. To make an informed comment on this news story I would need to know more about the history and current make-up of the University of Chicago English department.
I will, however, say this: In our current moment it is important that research universities show their commitment to the African-American experience. If the University of Chicago believes that bringing in one class of students working in Black Studies as a way of addressing this moment, I don’t have a problem with it. I hope this decision contributes to the university’s ongoing commitment to intellectual diversity.
On Friday, former Obama cabinet member Jeh Johnson spoke at Liberty University. Though he did not mention Donald Trump, his speech on leadership could only be interpreted as a criticism of the president. If you want a sense of what Johnson said, you can read my blog post here.
Today, the video of Johnson’s speech is no longer on the Liberty University website or YouTube page. The Liberty University News Service article on Johnson’s visit is gone. It’s as if this speech never happened. But it did.
UPDATE: The article about Jeh Johnson’s visit can be viewed on the Wayback Machine Internet Archive.
I have no idea why this is the only Liberty University convocation of the 2020-2021 academic year that has been removed. Maybe Jeh Johnson did not want it shared.
Or maybe some things at Liberty never change.
Let’s remember that interim president Jerry Prevo is a Jerry Falwell Sr. loyalist and was the honorary co-chair of Trump’s 2016 campaign in Alaska. Perhaps the Falkirk Center does indeed represent the spirit of Liberty University as it moves into the post-Falwell era.
1926: Protestantism’s present impotence in qualifying the economic and social life of the nation is due not so much to the pusillanimity of the clerical leaders as to its individualistic traditions. The church honestly regards it of greater moment to prevent women from smoking cigarettes than to establish more Christian standards in industrial enterprise. A minister who tries to prevent fashionable women from smoking cigarettes is simply trying to enforce a code of personal habit established in the middle classes of the nineteenth century upon the plutocratic classes of the twentieth century. The effort is not only vain but has little to do with essential Christianity.
I would not deny that some real values may be at stake in such questions of personal habits. But they affect the dominant motives which determine the spirituality or sensuality of character but slightly. The church does not seem to realize how unethical a conventionally respectable life may be.
Reinhold Niebuhr, Leaves from the Notebook of a Tamed Cynic, 78.
On Sunday, the 87-year-old Stanley announced to the congregation that he was stepping down and turning the reins over to his already designated successor, the Rev. Anthony George.
Stanley, a former president of the Southern Baptist Convention, will become pastor emeritus and plans to remain active with In Touch Ministries, which was founded in 1992.
“Earlier this month, I informed the board that I felt the time had come for me to step down as senior pastor of First Baptist Church of Atlanta to become pastor emeritus” Stanley said in a pre-recorded message.
Read the rest here.
A few things online that caught my attention this week:
The pandemic spiral
Learning humility from Ben Franklin
White churches and white supremacy
Socialism and the American trail system
American democracy and the U.S. postal service
Slavery and the Trail of Tears
Tom Seaver: “If the Mets can win the World Series, then we can get out of Vietnam.”
When the Christian Right stopped loving their neighbors
Complexity, nuance, and the removal of monuments
Jia Lynn Yang reviews James A. Monroe, Republic of Wrath: How American Politics Turned Tribal, From George Washington to Donald Trump
Great stuff here. Fareed Zakaria writes about possible scenarios that might take place on election night. It may also all come down to John Roberts. Here is a taste of his Washington Post column:
All of us need to start preparing for a deeply worrying scenario on Nov. 3. It is not some outlandish fantasy, but rather the most likely course of events based on what we know today. On election night, President Trump will be ahead significantly in a majority of states, including in the swing states that will decide the outcome. Over the next few days, mail-in ballots will be counted, and the numbers could shift in Joe Biden’s favor. But will Trump accept that outcome? Will the United States?
First, an explanation of why this is the most likely situation. Several surveys have found that, because of the pandemic, in-person and mail-in ballots will show a huge partisan divide. In one poll, 87 percent of Trump voters said they preferred to vote in person, compared with 47 percent of Biden voters. In another, by the Democratic data firm Hawkfish, 69 percent of Biden voters said they planned to vote by mail, while only 19 percent of Trump voters said the same. The firm modeled various scenarios and found that, based on recent polling, if just 15 percent of mail-in ballots are counted on election night, Trump would appear to have 408 electoral votes compared with Biden’s 130. But four days later, assuming 75 percent of the mail-in ballots are counted, the lead could flip to Biden, and after all ballots are counted, Biden would have 334 electoral votes to Trump’s 204.
Is there a way out of this national nightmare? Two powerful forces could ensure that the United States, already tarnished by its handling of covid-19, does not also end up as the poster child for dysfunctional democracy. The first is the media. We have to abandon the notion of election night and prepare the public for election month. In fact, states have never certified winners on election night. News organizations do that on the basis of statistical projections. It is time to educate the public to wait for the ballots to be counted.
The second and decisive force will be Chief Justice John G. Roberts Jr. If this type of scenario unfolds, it will end up in court. Ordinarily, this would not get to the Supreme Court. The Constitution is crystal clear that it is the states, and the states alone, that get to determine their electors. But the Supreme Court abandoned its restraint in 2000 with Bush v. Gore. That means a disputed election could quickly move up to the Supreme Court, where Roberts would be pivotal as both chief justice and the swing vote. So it might come down to this: One man will have the power to end a looming catastrophe and save American democracy.
Read the rest here.
John Brown University is an evangelical college in Siloam Springs, Arkansas. Back in October 2018, I visited the university on the Believe Me book tour and was greatly impressed by the quality of the students and faculty.
On Tuesday, September 8, 2020, John Brown hosted an event titled “Should Christians Vote for Trump?” The evening featured a debate between conservative writer David French and court evangelical extraordinaire Eric Metaxas. This was a repeat performance of a debate that took place in April at the “Q” conference.
Here is Maria Aguilar at The Threefold Advocate, the John Brown University student newspaper:
In response to Metaxas’ involvement in the event, a group of students decided to form “Love Activates Action,” a university movement which advocates for marginalized students on campus, according to its Instagram profile, @love_activates_action.
Before the event began, students gathered with signs outside the BPAC that expressed support for the Black Lives Matter movement and the LGBTQIA+ pride. Attendees who arrived at the recital hall could read their signs laid on the grass next to the sidewalk.
According to a statement released by Love Activates Action, student protesters aimed to “create awareness surrounding the harmful, toxic effects Eric Metaxas can have on our student body.” At the scene, students—some of whom expressed support for Metaxas—also gathered to share their views and engage in discussion with the group.
A few minutes after the event wrapped up, student protesters held their signs high for Metaxas to see as he walked out of the building. A couple of students even requested answers from Metaxas, but he did not comment.
On Sept. 1, a week prior to the event, the Center for Faith and Flourishing addressed students’ concerns with Metaxas’ invitation to campus. “JBU knows how to respectfully and reasonably engage with those with whom we disagree. We also trust that no one in our community will use the past statements or behavior of an invited speaker as an excuse to harass or act offensively toward any other member of our community,” the emailed statement read. “Verbally aggressive or violent approaches are not in keeping with principles of civil dialogue or engagement, nor are they consistent with JBU’s core guiding principles to support and care for individual uniqueness.”
Read the rest here.
You gotta love Steve Martin:
Naturally, the first defense Mr. Trump lunged for when the Woodward tapes came to light made no sense whatsoever. He didn’t want to panic anybody. Panic? Panic is the man’s brand. The drug-dealing criminal raping Mexicans are coming! The caravan is heading for our Southern border! Anarchists! Looters! Agitators! Rioters! Low-income housing will ruin the suburbs! Antifa! They’re coming for your beautiful Second Amendment! They’re gonna have late term abortions on demand! They’ll get rid of the death penalty! Radical left socialists! This will be the most rigged election in history! And my favorite, which I quote for you directly, “People that you’ve never heard of,” he told favored Fox bootlick Laura Ingraham, were controlling Joe Biden. “People that are in the dark shadows. They’re people that are on the streets. They’re people that are controlling the streets. We had somebody get on a plane from a certain city this weekend, and in the plane, it was almost completely loaded with thugs wearing these dark uniforms, black uniforms with gear and this and that. They’re on a plane.”
Clearly, the man doesn’t want to alarm anybody.
It’s no accident that Mr. Woodward called his first volume on Mr. Trump’s monumental incompetence “Fear,” because when he asked Mr. Trump to define power for him, Mr. Trump answered, “Real power is – I don’t even want to use the word – fear.”
The hard truth is, Mr. Trump doesn’t mind panicking people if it adrenalizes his chances of retaining power; he’s only hesitant when it will clearly have the opposite impact, no matter how many people such hesitation might endanger, no matter how many weeks (25 in a row right now) more people file first-time jobless claims than ever before, no matter how many people who were alive when he knew what he knew in February have to die.
Ironically and tragically, the people whose safety he is least concerned with are his own loyalists. They’ve got to sign waivers when they come mask-less to his rallies, no social distancing necessary. These are rallies where he never mentions the “deadly stuff” he’s known full well about since January when he was briefed by the CIA. Herman Cain went to one in Tulsa. Indoors.
Herman Cain is dead. Along with nearly 200,000 others.
Former CIA director John Brennan, hearing Mr. Trump’s voice on Mr. Woodward’s recordings, blurted the inescapable 21st century conclusion: “In his comments to Bob Woodward, Donald Trump reveals what an absolute abomination he is. If he had a conscience or a soul, he would resign. Tragically for us, he has neither.”
I doubt that like Mr. Nixon, Mr. Trump will ever resign. Too many “smoking guns” and “bombshells” that have practically gone off in his hair have failed to alter our modern American dynamic, to which we always quickly return.
Mr. Trump does the lying. We do the dying.
Read the entire column here.
And it comes from the Donald Trump campaign:
Yes, that is the voice of white evangelical vice president Mike Pence saying “you want be safe in Joe Biden’s America” as Biden kneels with parishioners at a black church.
Here is Jack Jenkins at Religion News Service:
President Donald Trump’s campaign released a digital advertisement late Wednesday (Sept. 9) extending its argument that Americans “won’t be safe in Joe Biden’s America” with images of angry or violent protest. Set to dramatic music, the commercial bombards the viewer with footage of flaming police cars, protesters confronting law enforcement personnel and explosions.
But the ad, titled “Meet Joe Biden’s Supporters,” ends not with an image of violence, but with slow-motion footage of former Vice President Biden kneeling in a Black church in front of a row of Black leaders. A moment later, words appear on the screen reading “stop Joe Biden and his rioters” as Mike Pence declares “you won’t be safe in Joe Biden’s America.”
The church footage appears to be from shortly after George Floyd’s death at the hands of a policeman in Minneapolis, when Biden visited Bethel African Methodist Episcopal Church in Wilmington, Delaware, to discuss racial injustice and police brutality before praying with those assembled.
Asked whether the ad meant to suggest there was something unsafe about Black churches or meeting with Black leaders in a church, Trump campaign deputy national press secretary Samantha Zager replied, “That’s absurd and it’s shameful to even make the allegation.”
When Religion News Service followed up to ask what, exactly, footage of the church visit was meant to imply, Zager did not respond.
Read the rest here. White identity politics is all Trump has left.