Social Science Research Council

“These things are old. These things are true.” With these words, Barack Obama reaffirmed America’s commitment to “those values upon which our success depends”: hard work and honesty, courage and fair play, tolerance and curiosity, loyalty and patriotism.

At first glance, these seem like strange words for a Democratic president to be uttering. By invoking the old and the true, Obama appeared to be channeling the late Russell Kirk, the godfather of conservative intellectuals and the “champion of the permanent things.” In a 1987 lecture, Kirk said a conservative is a person “who finds the permanent things more pleasing than Chaos and Old Night.” In the judgment of Washington Post columnist E.J. Dionne, the young president “intends to use conservative values for progressive ends.”

Yet Obama’s vision for America does not resemble Kirk’s list of “Ten Conservative Principles,” which includes such ideals as prescription, restraint, and property rights. [...]

In December, we celebrated the sixtieth anniversary of the Universal Declaration of Human Rights. Adopted by the United Nations General Assembly on December 10, 1948, it has served as a charter for the modern human rights movement. Many scholars are unaware of the religious underpinnings of the Declaration. [...]

Presidential inaugurations are occasions for civil religious drama.  The inauguration of Barack Obama was no exception.

Americans have elected the most theologically astute president since Jimmy Carter.

Lost in the discussion of Sarah Palin’s religion is an appreciation for the diversity of American Pentecostalism, past and present.

For years Barack Obama has courted the support of evangelicals. Way back in 2006, Obama served as the keynote speaker at the Call to Renewal conference, a gathering of religious progressives sponsored by the evangelical Sojourners magazine. Citing the religious activism of Frederick Douglass, William Jennings Bryan, Dorothy Day, and Martin Luther King, Jr., Obama went out of his way to praise the social engagement of evangelicals like Rick Warren, T.D. Jakes, Jim Wallis, and Tony Campolo. At the time, Obama’s speech was hailed by evangelicals and others as a model of religious political engagement. But that wasn’t the reaction Focus on the Family’s James Dobson had this summer after hearing the speech for the first time. Though the Dobson/Obama debate is itself worthy of analysis, it is even more useful as a Rorschach test for contemporary evangelicalism.

In his ill-chosen remarks to an April 6, 2008 San Francisco fundraiser, Barack Obama showed the danger bad social science poses to progressive politics. Commenting on jobless communities in rural America, Obama argued that “they cling to guns or religion or antipathy to people who aren’t like them or anti-immigrant sentiment or anti-trade sentiment as a way to explain their frustrations.” As an Obama supporter and a sociologist, I was disappointed to see my candidate draw on an outdated and reductionist approach to religion and culture. [...]

The Immanent Frame symbolizes a sea-change in American higher education. When I was in graduate school in the early 1990s, I don’t recall the SSRC taking a special interest in the academic study of religion. Today a visitor to the SSRC webpage is confronted with an entire program area on “Religion and the Public Sphere,” with links to such topics as “Religion and International Affairs” and “The Religious Engagements of American Undergraduates.” Far from a marginal area at the SSRC, such initiatives have attracted the involvement of such world-class scholars as Talal Asad and Robert Bellah. [...]

I agree with Michael Lindsay that Mike Huckabee exhibits many of the qualities of a “cosmopolitan” evangelical. And yet it is impossible for journalists to talk about the second man from Hope without mentioning his populist rhetoric. This combination of economic and religious populism sets Mike Huckabee apart from the rest of the Republican pack. Yet Huckabee’s marriage of cultural conservatism and economic egalitarianism makes sense in light of the social and cultural attitudes of American evangelicals.