It had been around a long time before the Radical Right discovered it—and its targets have ranged from “the international bankers” to Masons, Jesuits, and munitions makers.
American politics has often been an arena for angry minds. In recent years we have seen angry minds at work mainly among extreme right-wingers, who have now demonstrated in the Goldwater movement how much political leverage can be got out of the animosities and passions of a small minority. But behind this I believe there is a style of stylemind that is far from new and that is not necessarily right-wing. I call it the paranoid style simply because no other word adequately evokes the sense of heated exaggeration, suspiciousness, and conspiratorial fantasy that I have in mind. In using the expression “paranoid style” I am not speaking in a clinical sense, but borrowing a clinical term for other purposes. I have neither the competence nor the desire to classify any figures of the past or present as certifiable lunatics. In fact, the idea of the paranoid style as a force in politics would have little contemporary relevance or historical value if it were applied only to men with profoundly disturbed minds. It is the use of paranoid modes of expression by more or less normal people that makes the phenomenon significant.
Of course this term is pejorative, and it is meant to be; the paranoid style has a greater affinity for bad causes than good. But nothing really prevents a sound program or demand from being advocated in the paranoid style. Style has more to do with the way in which ideas are believed than with the truth or falsity of their content. I am interested here in getting at our political psychology through our political rhetoric. The paranoid style is an old and recurrent phenomenon in our public life which has been frequently linked with movements of suspicious discontent.
Here is Senator McCarthy, speaking in June 1951 about the parlous situation of the United States:
How can we account for our present situation unless we believe that men high in this government are concerting to deliver us to disaster? This must be the product of a great conspiracy on a scale so immense as to dwarf any previous such venture in the history of man. A conspiracy of infamy so black that, which it is finally exposed, its principals shall be forever deserving of the maledictions of all honest men. . . . What can be made of this unbroken series of decisions and acts contributing to the strategy of defeat? They cannot be attributed to incompetence. . . . The laws of probability would dictate that part of . . . [the] decisions would serve the country’s interest.
Now turn back fifty years to a manifesto signed in 1895 by a number of leaders of the Populist party:
As early as 1865–66 a conspiracy was entered into between the gold gamblers of Europe and America. . . . For nearly thirty years these conspirators have kept the people quarreling over less important matters while they have pursued with unrelenting zeal their one central purpose. . . . Every device of treachery, every resource of statecraft, and every artifice known to the secret cabals of the international gold ring are being used to deal a blow to the prosperity of the people and the financial and commercial independence of the country.
Next, a Texas newspaper article of 1855:
. . . It is a notorious fact that the Monarchs of Europe and the Pope of Rome are at this very moment plotting our destruction and threatening the extinction of our political, civil, and religious institutions. We have the best reasons for believing that corruption has found its way into our Executive Chamber, and that our Executive head is tainted with the infectious venom of Catholicism. . . . The Pope has recently sent his ambassador of state to this country on a secret commission, the effect of which is an extraordinary boldness of the Catholic church throughout the United States. . . . These minions of the Pope are boldly insulting our Senators; reprimanding our Statesmen; propagating the adulterous union of Church and State; abusing with foul calumny all governments but Catholic, and spewing out the bitterest execrations on all Protestantism. The Catholics in the United States receive from abroad more than $200,000 annually for the propagation of their creed. Add to this the vast revenues collected here. . . .
These quotations give the keynote of the style. In the history of the United States one find it, for example, in the anti-Masonic movement, the nativist and anti-Catholic movement, in certain spokesmen of abolitionism who regarded the United States as being in the grip of a slaveholders’ conspiracy, in many alarmists about the Mormons, in some Greenback and Populist writers who constructed a great conspiracy of international bankers, in the exposure of a munitions makers’ conspiracy of World War I, in the popular left-wing press, in the contemporary American right wing, and on both sides of the race controversy today, among White Citizens’ Councils and Black Muslims. I do not propose to try to trace the variations of the paranoid style that can be found in all these movements, but will confine myself to a few leading episodes in our past history in which the style emerged in full and archetypal splendor.
Illuminism and Masonry
I begin with a particularly revealing episode—the panic that broke out in some quarters at the end of the eighteenth century over the allegedly subversive activities of the Bavarian Illuminati. This panic was a part of the general reaction to the French Revolution. In the United States it was heightened by the response of certain men, mostly in New England and among the established clergy, to the rise of Jeffersonian democracy. Illuminism had been started in 1776 by Adam Weishaupt, a professor of law at the University of Ingolstadt. Its teachings today seem to be no more than another version of Enlightenment rationalism, spiced with the anticlerical atmosphere of eighteenth-century Bavaria. It was a somewhat naïve and utopian movement which aspired ultimately to bring the human race under the rules of reason. Its humanitarian rationalism appears to have acquired a fairly wide influence in Masonic lodges.
Americans first learned of Illuminism in 1797, from a volume published in Edinburgh (later reprinted in New York) under the title, Proofs of a Conspiracy Against All the Religions and Governments of Europe, Carried on in the Secret Meetings of Free Masons, Illuminati, and Reading Societies. Its author was a well-known Scottish scientist, John Robison, who had himself been a somewhat casual adherent of Masonry in Britain, but whose imagination had been inflamed by what he considered to be the far less innocent Masonic movement on the Continent. Robison seems to have made his work as factual as he could, but when he came to estimating the moral character and the political influence of Illuminism, he made the characteristic paranoid leap into fantasy. The association, he thought, was formed “for the express purpose of rooting out all religious establishments, and overturning all the existing governments of Europe.” It had become “one great and wicked project fermenting and working all over Europe.” And to it he attributed a central role in bringing about the French Revolution. He saw it as a libertine, anti-Christian movement, given to the corruption of women, the cultivation of sensual pleasures, and the violation of property rights. Its members had plans for making a tea that caused abortion—a secret substance that “blinds or kills when spurted in the face,” and a device that sounds like a stench bomb—a “method for filling a bedchamber with pestilential vapours.”
These notions were quick to make themselves felt in America. In May 1798, a minister of the Massachusetts Congregational establishment in Boston, Jedidiah Morse, delivered a timely sermon to the young country, which was then sharply divided between Jeffersonians and Federalists, Francophiles and Anglomen. Having read Robison, Morse was convinced of a Jacobinical plot touched off by Illuminism, and that the country should be rallied to defend itself. His warnings were heeded throughout New England wherever Federalists brooded about the rising tide of religious infidelity or Jeffersonian democracy. Timothy Dwight, the president of Yale, followed Morse’s sermon with a Fourth-of-July discourse on The Duty of Americans in the Present Crisis, in which he held forth against the Antichrist in his own glowing rhetoric. Soon the pulpits of New England were ringing with denunciations of the Illuminati, as though the country were swarming with them.
The anti-Masonic movement of the late 1820s and the 1830s took up and extended the obsession with conspiracy. At first, this movement may seem to be no more than an extension or repetition of the anti-Masonic theme sounded in the outcry against the Bavarian Illuminati. But whereas the panic of the 1790s was confined mainly to New England and linked to an ultraconservative point of view, the later anti-Masonic movement affected many parts of the northern United States, and was intimately linked with popular democracy and rural egalitarianism. Although anti-Masonry happened to be anti-Jacksonian (Jackson was a Mason), it manifested the same animus against the closure of opportunity for the common man and against aristocratic institutions that one finds in the Jacksonian crusade against the Bank of the United States.
The anti-Masonic movement was a product not merely of natural enthusiasm but also of the vicissitudes of party politics. It was joined and used by a great many men who did not fully share its original anti-Masonic feelings. It attracted the support of several reputable statemen who had only mild sympathy with its fundamental bias, but who as politicians could not afford to ignore it. Still, it was a folk movement of considerable power, and the rural enthusiasts who provided its real impetus believed in it wholeheartedly.
The Paranoid Style in ActionThe John Birch Society is attempting to suppress a television series about the United Nations by means of a mass letter-writing campaign to the sponsor, . . . The Xerox Corporation. The corporation, however, intends to go ahead with the programs. . . .
The July issue of the John Birch Society Bulletin . . . said an “avalanche of mail ought to convince them of the unwisdom of their proposed action—just as United Air Lines was persuaded to back down and take the U.N. insignia off their planes.” (A United Air Lines spokesman confirmed that the U.N. emblem was removed from its planes, following “considerable public reaction against it.”)
Birch official John Rousselot said, “We hate to see a corporation of this country promote the U.N. when we know that it is an instrument of the Soviet Communist conspiracy.”
—San Francisco Chronicle, July 31, 1964
As a secret society, Masonry was considered to be a standing conspiracy against republican government. It was held to be particularly liable to treason—for example, Aaron Burr’s famous conspiracy was alleged to have been conducted by Masons. Masonry was accused of constituting a separate system of loyalty, a separate imperium within the framework of federal and state governments, which was inconsistent with loyalty to them. Quite plausibly it was argued that the Masons had set up a jurisdiction of their own, with their own obligations and punishments, liable to enforcement even by the penalty of death. So basic was the conflict felt to be between secrecy and democracy that other, more innocent societies such as Phi Beta Kappa came under attack.
Since Masons were pledged to come to each other’s aid under circumstances of distress, and to extend fraternal indulgence at all times, it was held that the order nullified the enforcement of regular law. Masonic constables, sheriffs, juries, and judges must all be in league with Masonic criminals and fugitives. The press was believed to have been so “muzzled” by Masonic editors and proprietors that news of Masonic malfeasance could be suppressed. At a moment when almost every alleged citadel of privilege in America was under democratic assault, Masonry was attacked as a fraternity of the privileged, closing business opportunities and nearly monopolizing political offices.
Certain elements of truth and reality there may have been in these views of Masonry. What must be emphasized here, however, is the apocalyptic and absolutistic framework in which this hostility was commonly expressed. Anti-Masons were not content simply to say that secret societies were rather a bad idea. The author of the standard exposition of anti-Masonry declared that Freemasonry was “not only the most abominable but also the most dangerous institution that ever was imposed on man. . . . It may truly be said to be Hell’s master piece.”
The Jesuit Threat
Fear of a Masonic plot had hardly been quieted when the rumors arose of a Catholic plot against American values. One meets here again the same frame of mind, but a different villain. The anti-Catholic movement converged with a growing nativism, and while they were not identical, together they cut such a wide swath in American life that they were bound to embrace many moderates to whom the paranoid style, in its full glory, did not appeal. Moreover, we need not dismiss out of hand as totally parochial or mean-spirited the desire of Yankee Americans to maintain an ethnically and religiously homogeneous society nor the particular Protestant commitments to individualism and freedom that were brought into play. But the movement had a large paranoid infusion, and the most influential anti-Catholic militants certainly had a strong affinity for the paranoid style.
Two books which appeared in 1835 described the new danger to the American way of life and may be taken as expressions of the anti-Catholic mentality. One, Foreign Conspiracies against the Liberties of the United States, was from the hand of the celebrated painter and inventor of the telegraph, S.F.B. Morse. “A conspiracy exists,” Morse proclaimed , and “its plans are already in operation . . . we are attacked in a vulnerable quarter which cannot be defended by our ships, our forts, or our armies.” The main source of the conspiracy Morse found in Metternich’s government: “Austria is now acting in this country. She has devised a grand scheme. She has organized a great plan for doing something here. . . . She has her Jesuit missionaries traveling through the land; she has supplied them with money, and has furnished a fountain for a regular supply.” Were the plot successful, Morse said, some scion of the House of Hapsburg would soon be installed as Emperor of the United States.
“It is an ascertained fact,” wrote another Protestant militant,
that Jesuits are prowling about all parts of the United States in every possible disguise, expressly to ascertain the advantageous situations and modes to disseminate Popery. A minister of the Gospel from Ohio has informed us that he discovered one carrying on his devices in his congregation; and he says that the western country swarms with them under the name of puppet show men, dancing masters, music teachers, peddlers of images and ornaments, barrel organ players, and similar practitioners.
Lyman Beecher, the elder of a famous family and the father of Harriet Beecher Stowe, wrote in the same year his Plea for the West, in which he considered the possibility that the Christian millennium might come in the American states. Everything depended, in his judgment, upon what influences dominated the great West, where the future of the country lay. There Protestantism was engaged in a life-or-death struggle with Catholicism. “Whatever we do, it must be done quickly. . . . ” A great tide of immigration, hostile to free institutions, was sweeping in upon the country, subsidized and sent by “the potentates of Europe,” multiplying tumult and violence, filling jails, crowding poorhouses, quadrupling taxation, and sending increasing thousands of voters to “lay their inexperienced hand upon the helm of our power.” Many anti-Masons had been fascinated by the penalties involved if Masons failed to live up to their obligations. My own favorite is the oath attributed to a royal archmason who invited “having my skull smote off and my brains exposed to the scorching rays of the sun.”
Anti-Catholicism has always been the pornography of the Puritan. Whereas the anti-Masons had envisaged drinking bouts and had entertained themselves with sado-masochistic fantasies about the actual enforcement of grisly Masonic oaths, the anti-Catholics invented an immense lore about libertine priests, the confessional as an opportunity for seduction, licentious convents and monasteries. Probably the most widely read contemporary book in the United States before Uncle Tom’s Cabin was a work supposedly written by one Maria Monk, entitled Awful Disclosures, which appeared in 1836. The author, who purported to have escaped from the Hotel Dieu nunnery in Montreal after five years there as novice and nun, reported her convent life in elaborate and circumstantial detail. She reported having been told by the Mother Superior that she must “obey the priests in all things”; to her “utter astonishment and horror,” she soon found what the nature of such obedience was. Infants born of convent liaisons were baptized and then killed, she said, so that they might ascend at once to heaven. Her book, hotly attacked and defended , continued to be read and believed even after her mother gave testimony that Maria had been somewhat addled ever since childhood after she had rammed a pencil into her head. Maria died in prison in 1849, after having been arrested in a brothel as a pickpocket.
Anti-Catholicism, like anti-Masonry, mixed its fortunes with American party politics, and it became an enduring factor in American politics. The American Protective Association of the 1890s revived it with ideological variations more suitable to the times—the depression of 1893, for example, was alleged to be an international creation of the Catholics who began it by starting a run on the banks. Some spokesmen of the movement circulated a bogus encyclical attributed to Leo XIII instructing American Catholics on a certain date in 1893 to exterminate all heretics, and a great many anti-Catholics daily expected a nationwide uprising. The myth of an impending Catholic war of mutilation and extermination of heretics persisted into the twentieth century.
Why They Feel Dispossessed
If, after our historically discontinuous examples of the paranoid style, we now take the long jump to the contemporary right wing, we find some rather important differences from the nineteenth-century movements. The spokesmen of those earlier movements felt that they stood for causes and personal types that were still in possession of their country—that they were fending off threats to a still established way of life. But the modern right wing, as Daniel Bell has put it, feels dispossessed: America has been largely taken away from them and their kind, though they are determined to try to repossess it and to prevent the final destructive act of subversion. The old American virtues have already been eaten away by cosmopolitans and intellectuals; the old competitive capitalism has been gradually undermined by socialistic and communistic schemers; the old national security and independence have been destroyed by treasonous plots, having as their most powerful agents not merely outsiders and foreigners as of old but major statesmen who are at the very centers of American power. Their predecessors had discovered conspiracies; the modern radical right finds conspiracy to be betrayal from on high.
Important changes may also be traced to the effects of the mass media. The villains of the modern right are much more vivid than those of their paranoid predecessors, much better known to the public; the literature of the paranoid style is by the same token richer and more circumstantial in personal description and personal invective. For the vaguely delineated villains of the anti-Masons, for the obscure and disguised Jesuit agents, the little-known papal delegates of the anti-Catholics, for the shadowy international bankers of the monetary conspiracies, we may now substitute eminent public figures like Presidents Roosevelt, Truman, and Eisenhower, secretaries of State like Marshall, Acheson, and Dulles, Justices of the Supreme Court like Frankfurter and Warren, and the whole battery of lesser but still famous and vivid alleged conspirators headed by Alger Hiss.
Events since 1939 have given the contemporary right-wing paranoid a vast theatre for his imagination, full of rich and proliferating detail, replete with realistic cues and undeniable proofs of the validity of his suspicions. The theatre of action is now the entire world, and he can draw not only on the events of World War II, but also on those of the Korean War and the Cold War. Any historian of warfare knows it is in good part a comedy of errors and a museum of incompetence; but if for every error and every act of incompetence one can substitute an act of treason, many points of fascinating interpretation are open to the paranoid imagination. In the end, the real mystery, for one who reads the primary works of paranoid scholarship, is not how the United States has been brought to its present dangerous position but how it has managed to survive at all.
The basic elements of contemporary right-wing thought can be reduced to three: First, there has been the now-familiar sustained conspiracy, running over more than a generation, and reaching its climax in Roosevelt’s New Deal, to undermine free capitalism, to bring the economy under the direction of the federal government, and to pave the way for socialism or communism. A great many right-wingers would agree with Frank Chodorov, the author of The Income Tax: The Root of All Evil, that this campaign began with the passage of the income-tax amendment to the Constitution in 1913.
The second contention is that top government officialdom has been so infiltrated by Communists that American policy, at least since the days leading up to Pearl Harbor, has been dominated by men who were shrewdly and consistently selling out American national interests.
Finally, the country is infused with a network of Communist agents, just as in the old days it was infiltrated by Jesuit agents, so that the whole apparatus of education, religion, the press, and the mass media is engaged in a common effort to paralyze the resistance of loyal Americans.
Perhaps the most representative document of the McCarthyist phase was a long indictment of Secretary of State George C. Marshall, delivered in 1951 in the Senate by senator McCarthy, and later published in a somewhat different form. McCarthy pictured Marshall as the focal figure in a betrayal of American interests stretching in time from the strategic plans for World War II to the formulation of the Marshall Plan. Marshal was associated with practically every American failure or defeat, McCarthy insisted, and none of this was either accident or incompetence. There was a “baffling pattern” of Marshall’s interventions in the war, which always conduced to the well-being of the Kremlin. The sharp decline in America’s relative strength from 1945 to 1951 did not “just happen”; it was “brought about, step by step, by will and intention,” the consequence not of mistakes but of a treasonous conspiracy, “a conspiracy on a scale so immense as to dwarf any previous such venture in the history of man.”
Today, the mantle of McCarthy has fallen on a retired candy manufacturer, Robert H. Welch, Jr., who is less strategically placed and has a much smaller but better organized following than the Senator. A few years ago Welch proclaimed that “Communist influences are now in almost complete control of our government”—note the care and scrupulousness of that “almost.” He has offered a full scale interpretation of our recent history in which Communists figure at every turn: They started a run on American banks in 1933 that forced their closure; they contrived the recognition of the Soviet Union by the United States in the same year, just in time to save the Soviets from economic collapse; they have stirred up the fuss over segregation in the South; they have taken over the Supreme Court and made it “one of the most important agencies of Communism.”
Close attention to history wins for Mr. Welch an insight into affairs that is given to few of us. “For many reasons and after a lot of study,” he wrote some years ago, “I personally believe [John Foster] Dulles to be a Communist agent.” The job of Professor Arthur F. Burns as head of Eisenhower’s Council of Economic Advisors was “merely a cover-up for Burns’s liaison work between Eisenhower and some of his Communist bosses.” Eisenhower’s brother Milton was “actually [his] superior and boss within the Communist party.” As for Eisenhower himself, Welch characterized him, in words that have made the candy manufacturer famous, as “a dedicated, conscious agent of the Communist conspiracy”—a conclusion, he added, “based on an accumulation of detailed evidence so extensive and so palpable that it seems to put this conviction beyond any reasonable doubt.”
Emulating the Enemy
The paranoid spokesman sees the fate of conspiracy in apocalyptic terms—he traffics in the birth and death of whole worlds, whole political orders, whole systems of human values. He is always manning the barricades of civilization. He constantly lives at a turning point. Like religious millennialists he expresses the anxiety of those who are living through the last days and he is sometimes disposed to set a date fort the apocalypse. (“Time is running out,” said Welch in 1951. “Evidence is piling up on many sides and from many sources that October 1952 is the fatal month when Stalin will attack.”)
As a member of the avant-garde who is capable of perceiving the conspiracy before it is fully obvious to an as yet unaroused public, the paranoid is a militant leader. He does not see social conflict as something to be mediated and compromised, in the manner of the working politician. Since what is at stake is always a conflict between absolute good and absolute evil, what is necessary is not compromise but the will to fight things out to a finish. Since the enemy is thought of as being totally evil and totally unappeasable, he must be totally eliminated—if not from the world, at least from the theatre of operations to which the paranoid directs his attention. This demand for total triumph leads to the formulation of hopelessly unrealistic goals, and since these goals are not even remotely attainable, failure constantly heightens the paranoid’s sense of frustration. Even partial success leaves him with the same feeling of powerlessness with which he began, and this in turn only strengthens his awareness of the vast and terrifying quality of the enemy he opposes.
The enemy is clearly delineated: he is a perfect model of malice, a kind of amoral superman—sinister, ubiquitous, powerful, cruel, sensual, luxury-loving. Unlike the rest of us, the enemy is not caught in the toils of the vast mechanism of history, himself a victim of his past, his desires, his limitations. He wills, indeed he manufactures, the mechanism of history, or tries to deflect the normal course of history in an evil way. He makes crises, starts runs on banks, causes depressions, manufactures disasters, and then enjoys and profits from the misery he has produced. The paranoid’s interpretation of history is distinctly personal: decisive events are not taken as part of the stream of history, but as the consequences of someone’s will. Very often the enemy is held to possess some especially effective source of power: he controls the press; he has unlimited funds; he has a new secret for influencing the mind (brainwashing); he has a special technique for seduction (the Catholic confessional).
It is hard to resist the conclusion that this enemy is on many counts the projection of the self; both the ideal and the unacceptable aspects of the self are attributed to him. The enemy may be the cosmopolitan intellectual, but the paranoid will outdo him in the apparatus of scholarship, even of pedantry. Secret organizations set up to combat secret organizations give the same flattery. The Ku Klux Klan imitated Catholicism to the point of donning priestly vestments, developing an elaborate ritual and an equally elaborate hierarchy. The John Birch Society emulates Communist cells and quasi-secret operation through “front” groups, and preaches a ruthless prosecution of the ideological war along lines very similar to those it finds in the Communist enemy. Spokesmen of the various fundamentalist anti-Communist “crusades” openly express their admiration for the dedication and discipline the Communist cause calls forth.
In his recent book, How to Win an Election, Stephen C. Shadegg cites a statement attributed to Mao Tse-tung: “Give me just two or three men in a village and I will take the village.” Shadegg comments: “ In the Goldwater campaigns of 1952 and 1958 and in all other campaigns where I have served as consultant I have followed the advice of Mao Tse-tung.” “I would suggest,” writes senator Goldwater in Why Not Victory? “that we analyze and copy the strategy of the enemy; theirs has worked and ours has not.
On the other hand, the sexual freedom often attributed to the enemy, his lack of moral inhibition, his possession of especially effective techniques for fulfilling his desires, give exponents of the paranoid style an opportunity to project and express unacknowledgeable aspects of their own psychological concerns. Catholics and Mormons—later, Negroes and Jews—have lent themselves to a preoccupation with illicit sex. Very often the fantasies of true believers reveal strong sadomasochistic outlets, vividly expressed, for example, in the delight of anti-Masons with the cruelty of Masonic punishments.
Renegades and Pedants
A special significance attaches to the figure of the renegade from the enemy cause. The anti-Masonic movement seemed at times to be the creation of ex-Masons; certainly the highest significance was attributed to their revelations, and every word they said was believed. Anti-Catholicism used the runaway nun and the apostate priest; the place of ex-Communists in the avant-garde anti-Communist movements of our time is well known. In some part, the special authority accorded the renegade derives from the obsession with secrecy so characteristics of such movements: the renegade is the man or woman who has been in the Arcanum, and brings forth with him or her the final verification of suspicions which might otherwise have been doubted by a skeptical world. But I think there is a deeper eschatological significance that attaches to the person of the renegade: in the spiritual wrestling match between good and evil which is the paranoid’s archetypal model of the world, the renegade is living proof that all the conversions are not made by the wrong side. He brings with him the promise of redemption and victory.
A final characteristic of the paranoid style is related to the quality of its pedantry. One of the impressive things about paranoid literature is the contrast between its fantasied conclusions and the almost touching concern with factuality it invariably shows. It produces heroic strivings for evidence to prove that the unbelievable is the only thing that can be believed. Of course, there are highbrow, lowbrow, and middlebrow paranoids, as there are likely to be in any political tendency. But respectable paranoid literature not only starts from certain moral commitments that can indeed be justified but also carefully and all but obsessively accumulates “evidence.” The difference between this “evidence” and that commonly employed by others is that it seems less a means of entering into normal political controversy than a means of warding off the profane intrusion of the secular political world. The paranoid seems to have little expectation of actually convincing a hostile world, but he can accumulate evidence in order to protect his cherished convictions from it.
Paranoid writing begins with certain broad defensible judgments. There was something to be said for the anti-Masons. After all, a secret society composed of influential men bound by special obligations could conceivable pose some kind of threat to the civil order in which they were suspended. There was also something to be said for the Protestant principles of individuality and freedom, as well as for the nativist desire to develop in North America a homogeneous civilization. Again, in our time an actual laxity in security allowed some Communists to find a place in governmental circles, and innumerable decisions of World War II and the Cold War could be faulted.
The higher paranoid scholarship is nothing if not coherent—in fact the paranoid mind is far more coherent than the real world. It is nothing if not scholarly in technique. McCarthy’s 96-page pamphlet, McCarthyism, contains no less than 313 footnote references, and Mr. Welch’s incredible assault on Eisenhower, The Politician, has one hundred pages of bibliography and notes. The entire right-wing movement of our time is a parade of experts, study groups, monographs, footnotes, and bibliographies. Sometimes the right-wing striving for scholarly depth and an inclusive world view has startling consequences: Mr. Welch, for example, has charged that the popularity of Arnold Toynbee’s historical work is the consequence of a plot on the part of Fabians, “Labour party bosses in England,” and various members of the Anglo-American “liberal establishment” to overshadow the much more truthful and illuminating work of Oswald Spengler.
The Double Sufferer
The paranoid style is not confined to our own country and time; it is an international phenomenon. Studying the millennial sects of Europe from the eleventh to the sixteenth century, Norman Cohn believed he found a persistent psychic complex that corresponds broadly with what I have been considering—a style made up of certain preoccupations and fantasies:
- “the megalomaniac view of oneself as the Elect,
- wholly good, abominably persecuted, yet
- assured of ultimate triumph; the
- attribution of gigantic and demonic powers to the adversary;
- the refusal to accept the ineluctable limitations and imperfections of human existence, such as transience, dissention, conflict, fallibility whether intellectual or moral;
- the obsession with inerrable prophecies . . . systematized misinterpretations, always gross and often grotesque.”
This glimpse across a long span of time emboldens me to make the conjecture—it is no more than that—that a mentality disposed to see the world in this way may be a persistent psychic phenomenon, more or less constantly affecting a modest minority of the population. But certain religious traditions, certain social structures and national inheritances, certain historical catastrophes or frustrations may be conducive to the release of such psychic energies, and to situations in which they can more readily be built into mass movements or political parties. In American experience ethnic and religious conflict have plainly been a major focus for militant and suspicious minds of this sort, but class conflicts also can mobilize such energies. Perhaps the central situation conducive to the diffusion of the paranoid tendency is a confrontation of opposed interests which are (or are felt to be) totally irreconcilable, and thus by nature not susceptible to the normal political processes of bargain and compromise. The situation becomes worse when the representatives of a particular social interest—perhaps because of the very unrealistic and unrealizable nature of its demands—are shut out of the political process. Having no access to political bargaining or the making of decisions, they find their original conception that the world of power is sinister and malicious fully confirmed. They see only the consequences of power—and this through distorting lenses—and have no chance to observe its actual machinery. A distinguished historian has said that one of the most valuable things about history is that it teaches us how things do not happen. It is precisely this kind of awareness that the paranoid fails to develop. He has a special resistance of his own, of course, to developing such awareness, but circumstances often deprive him of exposure to events that might enlighten him—and in any case he resists enlightenment.
We are all sufferers from history, but the paranoid is a double sufferer, since he is afflicted not only by the real world, with the rest of us, but by his fantasies as well.
There are limits to what ordinary people are willing to endure to secure their employers’ bottom line.
Chris Christie, a Trump supporter and a former New Jersey governor, pleaded with Americans on May 5 to risk disease and death by returning to work. “Everybody wants to save every life they can,” he said, but “we’ve got to let some of these folks get back to work.” Otherwise “we’re going to destroy the American way of life in these families.”
The “American way of life” is shaping up to be a battleground.
On one side is the working class. From Amazon warehouse workers to striking sanitation workers in New Orleans, there are limits to what ordinary people are willing to endure to secure their employers’ bottom line. Resistance to oppression and exploitation is a familiar experience for millions of workers in this country. And when workers have not found justice or relief in mainstream politics, they have turned to more combative ways of mobilizing to secure it.
On the other side is the Republican Party, led by the Trump administration, which has accelerated its call for states to “reopen” the economy by sending people back to work. While President Trump admits that some people will “be affected badly,” nonetheless “we have to get our country open.”
Public health experts disagree. Instead, they argue that testing rates must “double or triple” and that we need a more intense regime of “contact tracing” and isolation. This has been the established pattern in countries that managed the coronavirus with success. But without these measures, forecast models predict a sharp rise in fatalities. A conservative model that in mid-April predicted a ghastly death toll of 60,000 by August now estimates 147,000 fatalities by August. Just as the rate of infection drops in cities like New York and Detroit, new outbreaks threaten to emerge elsewhere where restrictions are being relaxed.
But if we expect tens of millions of people to stay at home for even longer, that is possible only if people have access to income, food, stable housing and reliable health care. If people cannot work, then these things will have to be provided by the federal government. It is that simple.
For Republicans, the “American way of life” as one with big government social welfare programs would be worse than the pandemic. At the core of their vision of the United States is a celebration of supposed rugged individualism and self-sufficiency where hard work is valorized and creates success. Of course, the contrapositive is also believed to be true, that when people have not been successful it is because they did not work hard enough.
Buried within this is the false notion that the U.S. is free from the hierarchies of class. Instead, Republicans and most mainstream Democrats would argue, America has fluid social mobility where a person’s fortitude determines the heights of his or her success. This powerful narrative has motivated millions to migrate to this country. But for tens of millions, this view of ‘the American way of life’ has no bearing on their lives.
Typically, the contradictions of our society are buried beneath the American flag, suffocating hubris and triumphalist claims of exceptionalism. But the pandemic has pushed all of the country’s problems to the center of American life. It has also highlighted how our political class, disproportionately wealthy and white, dithers for weeks, only to produce underwhelming “rescue” bills that, at best, do no more than barely maintain the status quo.
The median wealth of a U.S. senator was $3.2 million as of 2018, and $900,000 for a member of the House of Representatives. These elected officials voted for one-time stimulus checks of $1,200 as if that was enough to sustain workers, whose median income is $61,973 and who are now nearly two months into various mandates to shelter-in-place and not work outside their homes. As a result, a tale of two pandemics has emerged.
The crisis spotlights the vicious class divide cleaving through our society and the ways it is also permeated with racism and xenophobia. African-Americans endure disproportionate exposure to the disease, and an alarming number of videos show black people being brutalized by the police for not wearing masks or social distancing, while middle-class white people doing the same things are left in peace. In New York City, 92 percent of those arrested for violating rules regarding social distancing and 82 percent of those receiving summons for the same offense have been black or Latino.
Our society imagines itself to be impervious to the rigidities of class, but it is overwhelmed with suffering, deprivation and hunger. Food banks across the country report extraordinary demand, producing an almost shocking rebuke of the image of a country of universal abundance. According to one report, a food bank along the affluent New Jersey shore has set up a text service allowing people to discreetly pick up their food.
Elsewhere, the signs of a crisis that looks like the Great Depression are impossible to hide. In Anaheim, Calif., home to Disneyland, cars formed half-mile-long lines in two different directions, waiting to pick up free food. In San Antonio, 10,000 cars waited for hours to receive food from a food bank. Even still, Republicans balk at expanding access to food stamps while hunger is on the rise. Nearly one in five children 12 and younger don’t have enough to eat.
That “way of life” may also begin to look like mass homelessness. Through the first five days of April, 31 percent of tenants nationwide had failed to pay their rent. And while more people paid in May, continued payments seem unsustainable as millions fall into unemployment. Forty-three million households rent in the U.S., but there is no public rental assistance for residents who lose the ability to afford their rent. With only a few weeks left on many eviction moratoriums, there is a thin line between a place to shelter in and homelessness for tens of millions of Americans.
Many elected officials in the Republican Party have access to Covid-19 testing, quality health care and the ultimate cushion of wealth to protect them. Yet they suggest others take the “risk” of returning to work as an act of patriotism necessary to regenerate the economy. This is duplicitous and obscures the manipulation of U.S. workers.
While the recent stimulus bills doled out trillions of dollars to corporate America and the “financial sector,” the smallest allocations have provided cash, food, rent or health care for citizens. The gaps in the thin membrane of a safety net for ordinary Americans have made it impossible to do anything other than return to work.
This isn’t just malfeasance or incompetence. Part of the “American way of life” for at least some of these elected officials is keeping workers just poor enough to ensure that the “essential” work force stays shows up each day. In place of decent wages, hazard pay, robust distribution of personal protective equipment and the simplest guarantees of health and safety, these lawmakers use the threat of starvation and homelessness to keep the work force intact.
In the case of the meatpacking industry, there is not even a veil of choice, as those jobs are inexplicably labeled essential, as if life cannot go on without meat consumption. The largely immigrant and black meatpacking work force has been treated barely better than the carcasses they process. They are completely expendable. Thousands have tested positive, but the plants chug along, while employers offer the bare minimum by way of safety protections, according to workers. If there were any question about the conditions endured in meatpacking plants, consider that 145 meat inspectors have been diagnosed with Covid-19 and three have died.
The statements of the two senators from South Carolina, Lindsey Graham and Tim Scott, vociferously opposing the extension of $600 supplemental payments to unemployment insurance, offer another stark example of how workers are being compelled to return to unsafe work environments. Mr. Scott referred to the supplement as a “perverse incentive” to not work. He and Mr. Graham argued that the payments were more than some workers’ salaries, which is an indictment of the jobs and the companies, not the employees.
This is not the first time Southern politicians have complained that government aid to poor or working-class people would undermine their perverse reliance on low-wage labor. During the Great Depression, Southern leaders opposed new systems of social welfare over fear it would undermine “the civilization to which we are accustomed,” as a newspaper in Charleston, S.C., described it. The crude version came from an official in Alabama who insisted that welfare payments to African-Americans should be lower because, “Negroes just don’t want to work.” The logic was that if you could pay black men a nickel then white men would celebrate being paid a dime. Meanwhile, the prevailing wages elsewhere were significantly higher than both. This is why wages are still lower across the South than elsewhere in the country.
American progress means that Mr. Scott, an African-American senator from South Carolina, now voices these ideas. But then as now, complaints about social welfare are central to disciplining the labor force. Discipline in the U.S. has always included low and inconsistent unemployment and welfare combined with stark deprivation. Each has resulted in a hyper-productive work force with few benefits in comparison to America’s peer countries.
This is at the heart of the conflict over reopening the country or allowing people to continue to shelter-in-place to suppress the virus. But if the social distancing and closures were ever going to be successful, it would have meant providing all workers with the means to live in comfort at home while they waited out the disease. Instead, they have been offered the choice of hunger and homelessness or death and disease at work.
The governor of Iowa, Kim Reynolds, made this painfully clear when she announced that not only was Iowa reopening, but that furloughed workers in private or public employment who refused to work out of fear of being infected would lose current unemployment benefits. She described these workers’ choices as a “voluntary quit.”
The Ohio Department of Jobs and Family Services is also instructing employers to report workers who refuse to go to work because of the pandemic. Part of what’s going on is the crush of people filing for benefits means state funds are shrinking. This is exacerbated by the reluctance of the Trump administration to bail out state governments. That the U.S. government would funnel trillions to corporate America but balk at sending money to state governments also appears to be part of “the American way of life” that resembles the financial sector bailout in 2008.
This cannot all be laid at the feet of the Trump administration, though it has undeniably made life worse for millions. These are also the bitter fruits of decades of public policies that have denigrated the need for a social safety net while gambling on growth to keep the heads of U.S. workers above water just enough to ward off any real complaints or protests.
The attacks on welfare, food stamps, public housing and all of the attendant programs that could mitigate the worst aspects of this disaster continue to be bipartisan. The loud praise of Gov. Andrew Cuomo of New York, in contrast to the poor performance of President Trump, has overshadowed protests against his $400 million cuts to hospitals in New York as the virus was raging through the city.
There will be many more examples of Democrats wielding the ax in response to unprecedented budget shortages in the coming months. With the increasing scale of the crisis — as unemployment grows to an otherworldly 36.5 million people while states run out of money and contemplate cutting Medicaid and other already meager kinds of social welfare — the vast need for government assistance will test the political class’s aversion to such intervention.
During the long and uneven recovery from the Great Recession, the warped distribution of wealth led to protests and labor organizing. The crisis unfolding today is already deeper and much more catastrophic to a wider swath of workers than anything since the 1930s. The status quo is untenable.
Post-Jesus Christians are “Christians” who have decided to postpone following Jesus’s teaching until Jesus returns and ushers in 1000 years of peace.
Post-Jesus Christians hold that Jesus’s teachings do not need to be followed in our present era if they are a hindrance to obtaining the power they fear they need to help usher in the Kingdom of God.
Post-Jesus Christians (privately) hold that Jesus’s teachings are a nice thing to follow when dealing with the in-group of their fellow PJCs but may be disregarded when dealing with non-PJC neighbors.
Prophecy: What God Can Do For You
Post-Jesus Christians talk a lot about about prophecy, and unlike the Biblical Prophets, when they do, they punch down, rather than up:
You will know them by their fruit, because they only have one key message – God is going to “enlarge your tent” and “expand your influence“, he’s going to “give you great favor” and “bless you mightily”.
Later Craig Greenfield writes:
In Biblical times, there were two types of prophets.
- Firstly, there were those who feasted at the King’s table because they had been co-opted to speak well of evil leaders (1 Kings 18:19). They were always bringing these smarmy words of favor and influence and prosperity to the king. And the king lapped it up. Like a sucka.
- Secondly, there were those who were exiled to the caves, or beheaded (like John the Baptist) because they spoke out about the injustice or immorality of their leaders (1 Kings 18:4). The king didn’t like them very much. He tried to have them knee-capped.
An Inversion of Ben Franklin’s Morality
While many Post-Jesus Christians appeal to a historical “Christian Nation” , Post-Jesus Christians appear to be an inversion of founding father Ben Franklin, who in historian John Fea’s description, wanted to discard Jesus’s Divinity but retain and celebrate his ethical teachings.
So what does this look like in practice?
Below are public quotations from prominent Court Evangelicals. These quotations are less extreme that I would expect to hear in private. A friend of mine speaks to supporters in private. He reports that they would (privately) celebrate the stuffing of election ballots in favor of their preferred candidate as a righteous act.
1) Court Evangelical: Anti-Sermon on the Mount
John Fea wrote about a conversation he had with Rob Schenck for the “Schenck Talks Bonhoeffer” podcast @ 19:27. Here’s a quote from Schenck talking about a conversation he had with a prominent evangelical at the Trump Inaugural Prayer Service:I must tell you something of a confession here. I was present at the Trump Inaugural Prayer Service held at the National Cathedral — not the smaller one held at Saint John’s Episcopal church across from the white house, but the one following the inauguration at the National Cathedral and I saw one of the notable Evangelicals that you’ve named in in our conversation. One of them, I won’t say which and we had it short exchange and I, I suggested to him that we needed to recalibrate our moral compass and that one way to do that might be to return to The Sermon on the Mount as a reference point. And he very quickly barked back at me. “We don’t have time for that. We have serious work to do.”
2) Jerry Falwell Jr: Anti-Turn the other cheek
We have blogged about Liberty University’s Falkirk Center before. The more I learn about this center the more I am convinced that it does not represent the teachings of Christianity. Recently someone on Twitter pointed out this paragraph in the Falkirk Center mission statement:
Bemoaning the rise of leftism is no longer enough, and turning the other cheek in our personal relationships with our neighbors as Jesus taught while abdicating our responsibilities on the cultural battlefield is no longer sufficient. There is too much at stake in the battle for the soul of our nation. Bold, unapologetic action and initiative is needed, which is why we just launched the Falkirk Center, a think tank dedicated to restoring and defending American ideals and Judeo-Christian values in all aspects of life.
John Fea’s Update:
Several smart people have suggested that I may have misread Liberty University’s statement. They have said that the Falkirk Center was not denying that Jesus’s call to “turn the other cheek” is “insufficient” for individuals. Instead, the Falkirk Center is saying that we should not “abdicate” (the key word here) our responsibilities to engage on the “culture battlefield.”
I think this is a fair criticism, and I indeed may have misread the statement. For that I am sorry. But I don’t think I want to back away too strongly from what I wrote above. While several have correctly pointed out that Liberty University is not saying Jesus’s command to “turn the other cheek” is “insufficient” for individual Christians, the Falkirk Center does seem to be suggesting that it is “insufficient” for culture engagement.
Joel Osteen invited Trump to be his first guest on his Serius XM radio show.
.. the need to appease any angry market God.
39:09 min Is there any connection to manifest destiny (chosenness) and military. Dallas Theological Seminary uses a lot of triumphalism
43:41 Even that snatch from the Apostle Paul about true believers being more than concquerers, he is urging believers on to martyrdom, not capitalist triumph.
Communist Party members using the Study the Great Nation app during a weekly meeting in Beijing in February. Tens of millions of Chinese are now using the app, often under pressure from the government.
CHANGSHA, China — Inside a fishing gear store on a busy city street, the owner sits behind a counter, furiously tapping a smartphone to improve his score on an app that has nothing to do with rods, reels and bait.
The owner, Jiang Shuiqiu, a 35-year-old army veteran, has a different obsession: earning points on Study the Great Nation, a new app devoted to promoting President Xi Jinping and the ruling Communist Party — a kind of high-tech equivalent of Mao’s Little Red Book. Mr. Jiang spends several hours daily on the app, checking news about Mr. Xi and brushing up on socialist theories.
Tens of millions of Chinese workers, students and civil servants are now using Study the Great Nation, often under pressure from the government. It is part of a sweeping effort by Mr. Xi to strengthen ideological control in the digital age and reassert the party’s primacy, as Mao once did, as the center of Chinese life.
While many people have embraced the app as a form of patriotism, others see it as a burden imposed by overzealous officials and another sign of a growing personality cult around Mr. Xi, perhaps China’s most powerful leader since Mao’s time.
“He is using new media to fortify loyalty toward him,” said Wu Qiang, a political analyst in Beijing. He likened Study the Great Nation to the little booklet of Mao quotations that was widely circulated during the chaotic and violent Cultural Revolution.
Since its debut this year, Study the Great Nation has become the most downloaded app on Apple’s digital storefront in China, with the state news media saying it has more than 100 million registered users — a reach that would be the envy of any new app’s creators.
But those numbers are driven largely by the party, which ordered thousands of officials across China to ensure that the app penetrates the daily routines of as many citizens as possible, whether they like it or not.
Schools are shaming students with low app scores. Government offices are holding study sessions and forcing workers who fall behind to write reports criticizing themselves. Private companies, hoping to curry favor with party officials, are ranking employees based on their use of the app and awarding top performers the title of “star learner.”
Many employers now require workers to submit daily screenshots documenting how many points they have earned.
Propaganda is ubiquitous in China, but experts say Study the Great Nation is different because the government is forcing people to use it and punishing those who cheat or fall behind.
The app allows users to Watching a video about his recent visit to France, for example, earns one point. Getting a perfect score on a quiz about his economic policies earns 10.
The app comes as Mr. Xi, who rose to power in 2012, is leading a broader crackdown on free speech in China, imprisoning scores of activists, lawyers and intellectuals, and imposing new restrictions on the news media. Mr. Xi has spoken frequently about what he calls the need to guard against online threats. He has warned that the party could lose its grip on power if it does not master digital media.
“There is no national security without internet security,” Mr. Xi said in a speech this year. “If we cannot succeed on the internet, we will not be able to maintain power in the long run.”
David Bandurski, co-director of the China Media Project, said the app was a way for Mr. Xi to ensure that Chinese families are invested in the life of the party at a time when many dismiss propaganda as stilted and irrelevant.
“Loyalty to the party,” Mr. Bandurski said, “means loyalty to Xi Jinping.”
Study the Great Nation in some ways harkens back to the Mao era, when the chairman’s portrait hung in living rooms and families studied his words feverishly. While Mr. Xi cannot yet match Mao’s grandeur, he has borrowed from Mao’s playbook in his quest to be seen as a singular, transformative force.
The app features a television series called “Xi Time” and Mr. Xi’s quotations on topics like building a strong military and achieving a “Chinese dream” of prosperity and strength. The app recommends stories about Mr. Xi on its home screen and sends push notifications highlighting “golden sentences” from his latest speeches. Even the Chinese name for the app is a play on Mr. Xi’s name.
The app, which also offers lighter fare about traditional Chinese culture, history and geography, presents a censored version of current events. Topics such as China’s mass detention of Muslims are not included.
.. Not everyone is as enthusiastic. In interviews, students and workers complained that superiors publicly chastised them for low scores. Others said bosses threatened to deduct pay or withhold bonuses if they did not use the app more frequently. They did not want to provide their names for fear of punishment, but some have complained online.
Critics say Mr. Xi is intruding into the private lives of Chinese citizens in a way the party has typically avoided since the Mao era. The app makes the party’s messages difficult to ignore, awarding points only when an article has been read completely and a video has been watched for at least three minutes.
“You cannot divert attention away from it,” said Haiqing Yu, a professor who studies Chinese media at RMIT University in Australia. “It’s a kind of digital surveillance. It brings the digital dictatorship to a new level.”
The app, which was developed by the party’s Propaganda Department and the technology giant Alibaba, is available on the Apple app store as well as Android app stores in China. The Propaganda Department keeps user data.
It is unclear how closely the government tracks users of Study the Great Nation, but the app requires people to provide a mobile number to register and a national identification number to access videoconference and chat features.
Given the pressures to use the app, a cheating industry involving at least a dozen products has flourished. A man who listed his contact information in an online advertisement for cheating software said in an interview that many of his more than 1,000 customers saw the app as a burden imposed by bosses. He declined to provide his name for fear of retribution.
The government has moved swiftly to prosecute cheating and limit criticism of the app. The police in the southeastern province of Jiangxi last month detained a man who sold cheating software for about $13. The police said the man was running an illegal business.
The state-run news media teems with glowing reviews of the app, including stories about diligent hospital workers and kindergarten teachers who open Study the Great Nation as soon as they awaken, even before they drink water or go to the bathroom.
The app has inspired videos by prison guards, raps by children and adulatory song-and-dance routines by power plant workers. Some party members have suggested the app can be used as a dating tool to screen potential mates (“If you see a guy on the subway using the app,” says one cartoon, “you should marry him”).
In Changsha, which coincidentally is an hour’s drive from Mao’s childhood home, the local news media has lauded Mr. Jiang, the owner of the fishing gear store, for his high scores. He and his wife sometimes answer questions on the app together at dinner, alongside their 9-year-old son.
Mr. Jiang said his military training had inspired him to devote himself fully to Study the Great Nation. By using the app, he said, he has grown even more patriotic.
“President Xi has a dream of great renaissance,” he said. “When young people are strong, the nation is strong.”
Although George W. Bush is a man without intellectual pretensions, his departure from office brings down the curtain on a distinctive era of American political thought. Ideas that recently qualified as smart have suddenly become passé. Propositions once alluringly au courant now appear not simply obsolete but absurd. The bubble of American triumphalism has burst.
That bubble first appeared as the cold war was ending. Triumphalist thinking derived from two widely held perceptions.
- The first was that the unraveling of the Soviet empire had brought history to a definitive turning point. According to this view, the annus mirabilis of 1989 truly was a year of wonders, sweeping aside the old order and opening the door to vast new possibilities.
- The second conviction was that it was up to the United States to determine what was to come next. Basic arithmetic told the story: there had previously been two superpowers; now only one remained. Henceforth, the decisions that mattered would be Washington’s to make.
Triumphalism is the attitude or belief that a particular doctrine, religion, culture, or social system is superior to and should triumph over all others.
Triumphalism may both benefit and prove detrimental to the survival of a doctrine, culture, or social system. Dangers include:
- Impaired ability to judge the value or morality of the group’s actions;
- Cessation of creativity and innovation within the group;
- Blindness to other groups’ strengths and innovations;
- A tendency to over-reach against the group’s competitors, based on an inflated sense of the likelihood of triumph in conflict.
At the same time, triumphalism also provides impetus to proselytization, conquest and the general expansion of a group or doctrine.Many successful historical movements have worked from a triumphalist base. Examples include the Islamic conquests of the 7th century, European colonialism, and the concept of manifest destiny which helped the United States to dominance in North America.