We need a new national narrative.
One way to identify one is to go back to one of the odd features of our history. We are good to our enemies after wartime. After the revolution, we quickly became allies with Britain. After World War I, Woodrow Wilson was humane to our European enemies. After World War II, America generously rebuilt Germany and Japan.
Elsewhere, enmities last for centuries. But not here. Why? Because we have a national predilection for fresh starts. Coming to this country is for many people a new beginning. We turn every new presidential administration, every new sports season, every graduation ceremony into a new beginning. It’s said Americans don’t settle arguments, we just leave them behind.
The story of America, then, can be interpreted as a series of redemptions, of injury, suffering and healing fresh starts.
- .. In the 18th century divisions between the colonists were partially healed.
- In the 19th century divisions between the free and enslaved were partially healed.
- In the 20th, America partially healed the divisions between democracy and totalitarianism.
.. The great sermon of redemption and reconciliation is Lincoln’s Second Inaugural.
.. This is a speech of great moral humility. Slavery, Lincoln says, was not a Southern institution, it was an American institution, weaving through our common history for 250 years. The scourge of war, which purges this sin, falls on both sides. Lincoln fought any sense of self-righteous superiority the Northerners might harbor. He rejected any thought that God is a tribal God. He put us all into the same category of ambiguity and fallenness.
.. The final prayer heralds a new beginning: “With malice toward none, with charity for all, with firmness in the right as God gives us to see the right, let us strive on to finish the work we are in, to bind up the nation’s wounds…to achieve lasting peace among all nations.”
.. He combines Christian redemption with the multiculturalist’s love of diversity. In one brilliant stroke, Lincoln deprives Christian politics of the chauvinism and white identitarianism that we see now on the evangelical right
Colin Kaepernick and the Legacy of the Negro National Anthem
Abolitionists during Key’s lifetime viewed “The Star-Spangled Banner” as they viewed the nation as a whole — through the lens of the injustice perpetuated by slavery. They argued that Key should have described America as the “land of the free and home of the oppressed.”
.. The provenance of “The Star-Spangled Banner” is itself deeply suspect. Key, who owned human beings, penned his celebration of freedom during a war in which the British had promised that very thing to enslaved African-Americans who agreed to fight on their side. The third stanza of the song — which ceased to be sung once warm relations were re-established with England — can be read as a reflection of Key’s anger at Britain’s overtures to the people he himself owned.
The passage reads in part: “No refuge could save the hireling and slave/From the terror of flight or the gloom of the grave/And The Star-Spangled Banner in triumph doth wave/O’er the land of the free and the home of the brave.” Contemporary thinkers disagree on whether the word “slave” was used as a generic insult that could be applied to people of any race or as a direct reference to African-Americans who joined the British side in the War of 1812. But imagine yourself an enslaved person serving refreshments to your masters and their guests as they all retire to the piano room to sing Key’s song as he had written it. There can be little doubt about what the passage referring to a “slave” would mean to you.
.. The Paradox of American Patriotism,” the door had been opened for racists and nativist groups like the Ku Klux Klan to appoint themselves custodians of what it meant to be an American.
.. It was not until the early 20th century that it acquired the stature of a sacred writ and became, in effect, a loyalty test and an excuse for people who called themselves patriots to harass and beat people who dissented from the song’s message.
Ezra Klein: Ta-Nehisi Coates is not here to comfort you
“It’s important to remember the inconsequence of one’s talent and hard work and the incredible and unmatched sway of luck and fate,” writes Ta-Nehisi Coates in his new book, We Were Eight Years in Power.
Coates’s view of his career flows from his view of human events: contingent, unguided, and devoid of higher morality or cosmic justice. He is not here to comfort you. He is not here to comfort himself. “Nothing in the record of human history argues for a divine morality, and a great deal argues against it,” he writes. “What we know is that good people very often suffer terribly, while the perpetrators of horrific evil backstroke through all the pleasures of the world.”
It’s this worldview that makes conversations with Coates so bracing. His philosophy leaves room for chaos, for disorder, for things to go terribly wrong and stay that way. In this discussion, I asked him what would make him hopeful, what it would mean for America to live up to its ideals. Closing the 20-to-1 white-black wealth gap, he replied. But what would that take, he asked? “Maybe something so large that you find yourself in a country that’s not even America anymore.”
Maybe, he mused, it’s something that he couldn’t even support. “It’s very easy for me to see myself being contemporary with processes that might make for an equal world, more equality, and maybe the complete abolition of race as a construct, and being horrified by the process, maybe even attacking the process. I think these things don’t tend to happen peacefully.”
This is a discussion about race, about luck, about history, about politics, but above all, about how the stories we tell ourselves are often designed to carry comfort rather than truth.
“For me, my part in this struggle, my part to make a better world, is not simply to have people pick up my work and say, ‘Well, all the facts seem correct. I think this is right,’ and, then move on with their lives,” says Coates. “My job is to bring across the emotion, to make them feel a certain way, to haunt them, to make it hard to sleep.”
Richard Rohr Meditation: Human Development through Scripture
The books of the Prophets represent the birth of good and necessary critical thinking. Without it, we remain far too self-enclosed and smug. The lack of healthy self-criticism within both Judaism and Christianity shows how little attention we’ve paid to this part of Scripture. (We read the prophets as if their only function was to “foretell Jesus” which is really not their direct message!) The Roman Catholic Church did not allow prophetic/critical thinking for almost 500 years after the Reformation, nor did the United States for most of its 200-year history (slavery and segregation are the most obvious examples).
.. While critical thinking typically arises in human development in the teens and early adulthood, it is usually oriented outwardly, in criticizing others. But honest and humble self-critical thinking is necessary to see one’s own shadow and usually well-hidden narcissism. Only when I encounter my shadow do I realize that my biggest problem is me!
.. We have to go through interior deaths to reach the third stage of wisdom. Only here does contemplation and nondual thinking become possible; we can begin to learn to live with mystery and paradox and to develop true compassion. If stage one is order and stage two is disorder, then stage three is the final goal of reorder. There is no way around stage two! It is what Paul calls “the folly of the cross” (1 Corinthians 1:18). Conservatives tend to stop at stage one, liberals tend to get trapped in stage two, but only stage three is the full risen life of Christ.