I've been mulling over an idea for a week or so now, but the article I blogged about earlier today combined with this article from the MeFi comments has finally motivated me to write about it. Additional motivation comes from The Big Sort: Why the Clustering of Like-Minded America Is Tearing Us Apart, a book which I'm reading and which Bill Clinton apparently referenced in a recent address.
The basic thesis of The Big Sort is that Americans have been segregating themselves on the basis of ideology--a divide that tracks class and race to some extent--since about the mid-1960s. The primary evidence for this self-sorting is traced to electoral maps from 1976 and 2004, which show a fairly dramatic increase in the number of "landslide" counties, i.e. counties where one presidential candidate won by at least 20% of the vote, a 60%/40% split. The vast majority of counties in the country were Republican landslides, but the few counties that Kerry did take by large margins are all major urban areas, so the number of people living in a landslide county for either side is quite large.
The author then goes on to suggest that we've been segregating ourselves so effectively for so long that the nation is devolving into different cultures that have little contact with other cultures and increasingly find those cultures incomprehensible. Listen to partisan Democrats and Republicans for about five minutes and this should be intuitively correct: it sounds like they aren't even speaking the same language. They're talking right past each other.
Compare the talking points of left and right and you'll see what I mean. They're just completely incompatible. The degree of self-serving fact selection and suppression is just stunning. They don't even live in the same world.
But I've been finding that this isn't just true for politics either. It's also true for religion. The author discusses this as well, but he's only really interested in its effect upon the political landscape, which in my view is a rather trivial exploration of religion. I've been at a Catholic institution for two years now, and I find Catholic thought to be almost impossible to engage. Why? Because the basic assumptions about reality are different than mine. I emphatically don't believe that any two people can simply apply their reason and come up with the same result, and serious Catholics emphatically do believe that. I believe that sin is a disfiguring of human nature whose influence extends to every act; Catholics believe--or at least talk as if they believe--that sin is producing "evil" in the world and though intent is relevant, the category of sin applies to individual acts not to persons. Those who distinctions make discussion on high-level issues like jurisprudence and ethics all but impossible.
But it's not just that either. Fundamentalist Protestants are even harder, as their view of Scripture is so radically different. They seem to approach the Bible as a list of propositions which may be used cookie-cutter style, as ingredients in a recipie designed to give them what they want. I view Scripture as an actual document, written by a actual people, who actually had a concrete purpose for what they were writing, and wrote just as you or I would write. As a result, I believe Scripture should be read as if it fundamentally makes coherent sense. This creates a pretty strong limit on the kinds of conclusions that can be reached from Scripture, a limit fundamentalists simply don't have.
In some sense, I find that same division between myself and both ends of the political spectrum. I believe that people are evil, but by grace aren't as evil as they might be. Both liberals and conservatives believe that people are basically good (conservatives might object here, but their policies belie their protestations), only they differ as to the social policies necessary to bring out the good in people. Liberals think that if given appropriate molly-coddling and social service that everyone will just play nice. It just isn't true. Conservatives believe that if given the opportunity to make choices, people are capable of making the best ones. That isn't true either. So not only can liberals and conservatives not really talk to each other, but I can't talk to either of them.
Why is this happening? There are arguments to be made that it didn't used to be this way, and though partisan politics are certainly nothing new to American history (remember 1861?), this seems to be one of the first times in American history where it has become increasingly difficult to actually get anything done.
This has happened before. A long time ago, actually, and it happened because of another tower. There, the survivors of the Biblical proclaimed their defiance against God by building a tower. Why was this defiant? First of all, God had commanded humanity to disperse and fill the earth, but the rulers of men (probably Gilgamesh) realized that their fame would diminish if humanity was scattered. So the tower was built in part to make a name for them. But also, the culture had just experienced a flood. Where do go in a flood? To high ground. So if you build a tall enough tower, the thinking goes, God won't be able to wipe us out again. Not only is this rank defiance, but it also ignores God's promise not to flood the earth that way again.
What does God do? He frustrates their language. He makes it impossible for them to talk to each other. Many ascribe the origin of differing human languages to this story, but I think that's a superficial reading. I think what it really represents is God's striking the human ability to band together. The real curse of Babel isn't different languages as much as factionalism. Whenever humans band together to set themselves above God, we will always dissolve into factions before we have a chance to succeed.
America has done this. And no, it isn't because we allow gay marriage or because we don't pray in schools or because there are nekkid women in movies. Those may be symptoms, but they're not the problem. The problem is that we, on both sides of the political spectrum, are constantly violating the First Commandment: You shall have no other gods before me. We are, in essence, attempting to do without God, but more to the point, we give the glory due to God to ourselves.
"Before" doesn't just mean "prior to" or "ahead of." It also means "in the presence of," just as one appears before a House subcommittee. We shall have no other gods in His presence. As he's omnipresent, that means anywhere, so basically no other gods at all. The Left's god seems to be man himself. "Just give people enough support and we can do anything! We're all good inside!" The Right's god is man too, though they come about it a different way. Tim Keller has some insight here, as did John Gerstner, who said "The thing that really separates us from God is not so much our sin, but our damnable good works." The Right seems to think that by legislating a proper moral society, banning homosexuality, and punishing criminals, God will just have to reward us. He'll just have to love us. We'll play by his rules because that's the name of the game, but we're really what it's all about.
Now Jesus faced the Right and the Left in his day too. The Jewish authorities had divided pretty neatly along lines that are fairly easy to recognize today. The Sadducees were the wealthy, well-educated cultural elites. They took a largely secular view of the world and of their religion: the spiritual aspect was appreciated, but the supernatural was all-but-removed. The Sadducees were collaborators with the Roman occupiers and thus held rather exalted positions of power. The Pharisees were the 1st century equivalent of the Moral Majority: solidly orthodox and conservative Jews who find their ready equivalent in most Evangelical churches today--particularly those of the Baptist stripe. They believed the Bible and were largely correct in their understanding of it. Jesus directs most of his ire against the Pharisees, but that's because they're the ones who were supposed to know better. the Sadducees were just wrong, and he told them so. He wouldn't even engage with them. But the Pharisees, who were in the right about the Bible, had their own problems, in that they viewed the Bible as a way of making God like them, not a way of loving God by loving others.
In short, the Right, just like the Left, just like every other faction and subculture in America today--including no small portion of the church--want God's benefits, but not God. Not a sovereign God who can tell you want to do, who is to be obeyed not because He is rational or because He is loving but because He is God. The Sumerians didn't want God either. And just as God smote their culture, so has ours been stricken. The only answer is the gospel.
This is in part why I'm finding The Big Sort interesting but somewhat unpersuasive. Though it overstates its case in places and has some arguably unremarkable statistical data do an incredible amount of heavy lifting, the authors have latched on to what I believe is a real trend. But they don't speak my language.
Posted by ryan at July 16, 2008 10:47 AM | TrackBackYou make some great points.
The best one: "Whenever humans band together to set themselves above God, we will always dissolve into factions before we have a chance to succeed."
Of course, by writing this, you are creating new factions -- those who'll agree with you and those who won't. :)
Posted by: Bill at July 16, 2008 1:19 PMHey this is a really great article. Can I repost it on my blog if I give you a link?
Posted by: David Esler at July 16, 2008 3:06 PMBill: No, those lines were probably drawn already :).
David: Sure, go ahead. My requests for usage are on the CC license at the bottom of the main page.
Posted by: ryan at July 16, 2008 3:19 PMCool, I reposted. Link:
http://nomoredarkness.wordpress.com/2008/07/16/the-tower-of-babel-by-ryan-davidson/
Posted by: David at July 16, 2008 6:35 PMVery interesting post, Ryan. I've commented at my place.
Posted by: rob at July 17, 2008 10:05 AMAs much as I don't disagree with you about the parallelism to Babel and man exalting himself above God, I can't help but think that you've left the interesting question only hinted at. Man has always done this and Babel in some sense has always been with us, but while there might be nothing new under the sun, this does not and cannot imply that nothing changes. If it did, what sense could one make of the Judaic and Christian tendency to ascribe a definite progress and /meaning/ to history? This being the case, it would seem that the most relevant and interesting question to ask is not "Why are there factions?" but "Why /this/ sort of factionalism /now/?" Somehow I can't see you wanting to stand behind the thesis that the world has seen any sort of new, historically recent rebellion.
Posted by: Rob at July 22, 2008 8:11 PM"Meaning" yes. "Progress" not so much. Insisting that God has a plan for history does not require one to adopt some kind of Hegelian historiography with events pushing in an inevitable direction. I'd say that though history certainly does change--and even exhibits cycles from a certain perspective--the meaning is always the same: God is God. The message of history is not how to better arrange the present and plan for the future, as many historians and policy wonks claim it to be. I the lesson of history is that God is sovereign and will be glorified.
As far as answering "Why this sort of factionalism now?" I'd say that what we're seeing is really just the outpouring of the basic problem in all of us. When society is not sufficiently ordered, it's just chaos, like it is in, say, Somalia or select American urban environs. But "getting rid of disorder" simply lets people band together in larger displays of disorder.
Extended periods of peace and prosperity are rather uncommon historically, but it's only in those circumstances where people have sufficient time and energy to rise above the Hobbesian state of nature and band together. We seem to be in one of those periods now.
Posted by: ryan at July 22, 2008 11:28 PMBut there /is/ and inevitable direction, or at very least, an inevitable destination. I take it as a belief of the faith that history is linear. That it had a definite beginning and is moving toward a definite end, punctuated by situated and related historical events. Judaism historically foreshadowed the Incarnation, which continues to manifest itself through the Holy Spirit in the Church. One day the manifestation will be completed. Yes, God is sovereign and will be glorified, but there is always a story to tell about how He is doing it now. Your story seems to heavily involve Hobbes. My reluctance to accepting it is of a mathematical flavor; while it might very well be true, it isn't particularly elegant and therefore remains unconvincing. Or, at least, isn't convincing enough to stop me from looking for a better solution.
Posted by: Rob at July 23, 2008 3:56 PMThing is, most of the history you talk about was waiting. God revealed something new, then the church basically sat on that for centuries. 400 years in Egypt. 200 more years until David. Then a good 1200 years until Christ. Sometimes there would be a prophet, but usually not. The attitude of the church has been one of diligent waiting, not one of attempting to figure out God's latest activity.
Furthermore, the "progress" in this context isn't simply a confluence of forces aligning to produce change, it's God reaching into history and acting in ways that are radically distinct from the forces that move history, ways that no historical research would suggest. If anything, God's plans tend to upend sane historical predictions. There's an argument to be made that God moves history to maximize the effect of his actions, e.g. one might argue the birth of Christ was targeted at a specific historical moment for good and compelling reasons, but that history does not produce divine activity any more than a specific historical moment was not the cause of the Incarnation.
The answer to history comes from outside history.
Posted by: ryan at July 23, 2008 5:42 PMYet I'm tempted to think that the Church sitting around and waiting is (when all is well) exactly the Church trying to figure out God's latest activity. I don't mean this in the absurd sense of interpreting 9/11 or hurricane Katrina. I mean merely that what God generally /does/ is /be God/. We should be trying to figure out his activity because we should be trying to know Him, and know Him as fundamentally active in the world even if that activity is simply His sustaining it.
I'm not attempting to vindicate historical scholars or pyscohistory here. I'm not claiming that by studying history intently, we can get to God. Rather, I am trying to advocate a high-level conception of human history that has shrunk to fit a skeleton of divine action, even if the bones are very few.
Posted by: Rob at July 23, 2008 7:46 PMI have nothing constructive to offer to this conversation and suspect this is already clear, but since we (Ryan and I) were discussing this post as well: that Rob is not this rob.
Posted by: rob at July 23, 2008 10:52 PMMelly, for the purposes of argument, I'm gonna accuse you of advancing a distinction without a difference. We aren't supposed to interpret events, yet we're supposed to "figure out his activity"? I don't get it. Your metaphor doesn't help.
Posted by: ryan at July 24, 2008 7:46 AMI'll bite, but it'll take me a day or two. Shit, fan, etc.
Posted by: Melly at July 24, 2008 11:51 PMSorry for the delay, Ryan. I imagine I have more to say on the issue (especially regarding language and factions), but I'm having trouble keeping focused on it. I'll give you what I have, though, and perhaps we can pick up the conversation some other time.
The conception of God that I am trying to take aim at here is one of him existing and moving in parallel to human history but not really having much to do with it. It is something of a Newtonian concept, where God sets the ball rolling and generally just lets it roll on its own. I think this the predominant way in which many people, deists and Christians alike, think of God. I also think that this is the conception of God and his action working for those who ascribe major catastrophes to God suddenly getting really pissed at the dirty dirty sodomists of America, or if he's feeling particular, the dirty dirty sodomists of New Orleans. Of course, here God steps into history, but it is rather an awkward step.
I think this is an impoverished view of divine action. If anything is championed in the New Testament, it would seem to be that which is unassuming, subtle, and everyday. I think that there needs to be a conscious shift towards thinking of God as acting in small continuous ways. Yes, the Church sits around and waits. But it doesn't wait without remembering God's action, and in the present age, it doesn't wait without the Kingdom within it. And each time the Our Father is said, it is prayed that that Kingdom might \become\ more fully. The distinction is that God is \here\, not somewhere outside. Here, moreover, perhaps in ways He wasn’t in the Old Testament.