American religion and politics: Overreaching Realms

Even though they are formally separated in the U.S. under the constitutional rubric that the federal government cannot lawfully establish a religion and infringe on the free exercise of religion, religion has ventured into politics and vice versa. Valued ideals pertain to both even though the highest in religion are transcendent, meaning that they extend beyond the limits of human cognition, perception, and sensibility, according to St. Denis (aka Pseudo-Dionysius) in the sixth century. So far is the political variety from such ideals as being in heaven! Yet the political sort has enjoyed a near monopoly in the world, including its public discourse. At least as 2019 was giving way to a new decade, captivation on President Trump’s tweets (i.e., brief statements made on the internet’s social media) and the process of impeaching him in the U.S. House of Representatives was strangely devoid of any religious discussion in the public square. This is all the more extraordinary because of the significant role that religion had played historically in presidential politics.

During the U.S. presidential campaign of 1928, for example, Al Smith was chastised for being a Catholic, and therefore thought to be under the sway of the Pope in Rome. During the campaign of 1960, John F. Kennedy found himself subject to the same charge. The simple assumption of papal dictate turned out to be naïve. For one thing, the American presidency is firmly within the governmental realm, and the Second Amendment bars the use of the office to establish (or give preference to) a religion or sect/denomination thereof. Kennedy ran against Richard M. Nixon, whose Quaker background, which presumably disdained lying, turned out in his own presidency (1968-1974) to be particularly lacking as revealed in the Watergate hearings. In short, the impact of a president’s inner religious sense and identity on his conduct (and mentality) can be massively overstated.

The role of religion in politics has been present, however, in reactions to the assumed, overstated impact of a candidate’s religion on his role should he get to the office. For example, based on the overblown fears held by protestant Americans, some protestant leaders, including Jerry Falwell and Billy Graham, and their allies in the political realm were able to gain popularity and power. Graham secretly met with other protestant pastors in 1960 to coordinate campaigning against Kennedy, essentially capitalizing on the popular fear among Protestants. This movement in turn prompted Kennedy to give a speech on September 12, 1960 to the Houston Ministerial Association. He insisted that his Catholicism would not direct or obstruct his policy-making judgment. Interestingly, the push of religion into the political sphere was made by religious figures ostensibly in the religious realm—overextending into the other realm.

In 1980, however, a presidential candidate by the name of Ronald Reagan realized that politicians like himself could make use of the political lobbying of religious leaders and groups. Implicitly, he showed Americans just how trivial the political divide had really been between Catholics and Protestants in presidential politics. While Reagan was still the governor of California in the 1970’s, Phyllis Schlafly, a Catholic, was reaching out to evangelical women to lobby against the Equal Rights Amendment (for women). Along with evangelical political action committees, she established the Eagle Forum in the next decade, when Ronald Reagan was president of the United States. By the time he was in office, he had already realized that he could publically galvanize evangelicals and conservative Catholics to support his political ambitions.

With the political realm dipping into the religious realm and vice versa, the societal issue of abortion also played an important role at the time in uniting socially conservative Protestants and Catholics. After the U.S. Supreme Court’s ruling in Roe v. Wade in 1973, Francis Schaeffer brought in prominent evangelicals including Jerry Falwell to oppose abortion politically. Gay marriage in the early 2000’s would play a similar role in uniting the division that had hitherto hampered Al Smith and John Kennedy. James Dobson’s Focus on the Family and the Family Research Council, which had formed in the 1980s during Reagan’s flourishing years in office, pushed what they publicized as family values against both abortion and gay marriage. Both Focus and the Council were both church-related and lobbyists close to the Republican Party. For example, the groups lobbied for conservative fiscal policies—something near and dear to the Party but less obviously based in Christianity, especially as Jesus espouses giving to the poor and giving up one’s wealth to follow him. The rich man getting into the Kingdom of Heaven is like getting a camel through a needle. Even so, the evangelical lobbying groups became wealthy, using the prosperity gospel from the Old Testament—that God would make Israel prosperous if it keeps the covenant—as a rationale. To be sure, the pro-wealth paradigm had long become dominant over the anti-wealth paradigm, which hitherto had been dominant.[1] Perhaps this shift within Christianity made it easier for evangelical/Catholic political groups to not only pursue wealth themselves, but also appeal to the Republican Party that Reagan had made (i.e., fiscal and social conservatism). 

 

In conclusion, Americans could look back by the end of the twentieth century and see the old religious division as politically artificial, and thus not nearly as important as Americans had believed in 1928 and 1960. But could those same Americans see their contemporary divisions as just as artificial or at least over-drawn? In the Middle Ages amid the Commercial Revolution, the sin of usury (i.e., charging interest on loaned funds) was the moral/religious/political controversy in Europe. By Reagan’s time, the charging of interest even on consumption loans was a dead issue, whereas abortion could be viewed as an extremely important matter. Could this presumed overriding importance of the issue of the day be questioned by looking back at how the salience of the usury debate had run its course in its own time? In other words, in matters of religion and politics, and even their intermeshing, can the human mind put even its most cherished ideals in proper perspective? Can we question our own presumed importance, including that of our ideological ideals, whether religious or political (or both!)?

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1. Skip Worden, God’s Gold (1915), available at Amazon.

Glimpsing behind the Curtain: Vice President Lyndon Johnson and the Kennedy Assassination

Robert Ross interviewed Lyndon Johnson’s mistress, Madeleine Duncan Brown what Ross titled, “The Clint Murchison Meeting in Dallas November 21, 1963.” The interview took place sometime before her death on June 22, 2002. The content is revealing, and she comes across as very credible as it is obvious she still had feelings even then for the late president. She also had a credible motive for opening up to the American people. So in watching the interview, I did not view it as just another conspiracy theory; I paid attention. Sometimes the truth finally emerges in plain sight, rather than through complicated theories as in Oliver Stone’s film, JFK (1991). The most revealing facts to emerge from the interview are that Jack Ruby, who killed Oswald just two days after the assassination, had been at the meeting at Murchison’s mansion on the night before the assassination, and that LBJ told Madeleine while leaving Murchison’s house after the meeting, “After tomorrow, those SOB’s will never embarrass me again.” That the official narrative from the Warren Commission would still carry weight as the default account at least in the first two decades of the next century astounded me. At the very least, all of Madeleine’s knowledge of the players should have caused at least a tremor when the interview was made public. The status quo has that much inertia. Even so, the American public can gleam from Brown’s account just how different the reality of the power-brokers in (and outside of) the U.S. Government can be from what the public knows. Unfortunately, the patina or gloss even of acting can have incredible staying-power even in the face of the facts revealed. Members of the political elite and their companions may want to protect their legacies in old age, or want the freedom of conscience that comes from the impunity that can only come with death. The resulting piecemeal facts must justify themselves, however, whereas the long-standing official version often has the benefits of not only protective power and entrenchment that comes with having been the default for so long, but also a coherent (i.e., contrived) narrative.  

Madeleine had met LBJ in 1948. By her reckoning, she and Lyndon had a “wonderful relationship.” Johnson fathered Madeleine’s son, Steve Brown, who had died of cancer by the time of the interview. In spite of having cancer, Steve had sued to get part of Johnson’s estate. Madeleine was hurt by the way the power structure in Texas had handled Steve by preventing him from appearing in court. “I probably would never have opened my mouth, but the way they handled my son. They can’t take anything from me now. The public needs to know.” Essentially, she says in the interview that the assassination of Kennedy was the result of a domestic plot that been planned since the 1960 Dem Convention.

Joe Kennedy and H. L Hunt met three days before the convention and they cut a deal: Johnson would be the VP. At the time, Hunt told Madeleine, “We may have lost a battle but we’re going to win the war.” On the day of the assassination, he would tell her, “We won the war.” Madeleine concluded the assassination was “a political crime for political power.” H.L. Hunt, the richest man in the world at the time, and others “mapped a plot to get rid of John Kennedy” from just after the convention. The 8-f group included oil men such as Clint Murchison and Hunt, Texas politicians such as John Connally, and even occasionally J. Edgar Hoover.

Meeting the night before the assassination at Clint Murchison’s house on Nov 21, 1963 were Lyndon Johnson, Edgar Hoover, John McCloy, H.L. Hunt (who had had flyers “Wanted for Treason: John F. Kennedy” passed out in downtown Dallas), John Currington, George Brown, Richard Nixon, Amen J. Carter, Jr, Texas Gov. John Connally, Earle Cabell (mayor of Dallas, whose brother Kennedy had fired after the botched Bay of Pigs invasion), W. O. Bankston, Clint Peoples, Bill Dicker (sheriff of Dallas county), Cliff Carter, Malcom Wallace, and, representing the mafia, Carlos Marchellas, Joe Civilla, and Jack Ruby (an old buddy, Madeleine remarks). I submit that the mafia had a motive to kill the president whose brother Robert had turned the U.S. Department of Justice on the mob, including very mobster in Chicago, Sam Giancana, who is said to have put Illinois over the top in voting for Kennedy. It is particularly relevant, therefore, that Ruby, who would later he killed Oswald out of anger for assassinating the president, was at a meeting with such notable insiders on the night before the assassination. Also, the inclusion of the FBI and the sheriff of Dallas County fit with the obvious need to cover-up the crime. That Richard Nixon, who had lost the 1960 election to Kennedy—unfairly according to the man known as “tricky Dick”—would be in a meeting with Johnson supporters should also raise some eyeballs; it would make sense, however, if the Democrats wanted assurances that the other party would not try to uncover the plot. It is therefore significant that Nixon was already in town; he and Johnson had met two days earlier.

At any rate, the social party at the mansion, for which Madeleine had been invited, broke up at 11 p.m. when the Vice President arrived. He and others went into a conference room. Jack Ruby brought a call-girl, Shirley, to the meeting. When Johnson came out of the meeting at its conclusion, he told Madeleine: “After tomorrow, those SOB’s [i.e. sons of bitches] will never embarrass me again.” Johnson was angry. “The Irish mafia, I think,” Madeleine says in the interview when Ross asks her whom Johnson was referring to. However, in her book written five years earlier, Madeleine wrote that Johnson had told her, “After tomorrow, those goddamned Kennedy’s will never embarrass me again.”[1] Because she looks like her mind is going astray at that point in the interview—she would, after all, die soon—I suspect she confused Lyndon’s antipathy at the Irish mob with his loathing of the two Kennedy brothers. 

Even if Johnson didn’t get along with a mobster, his frustrating relationship with the Kennedy brothers in the White House is well documented. Regardless of whomever he was angry at, that Lyndon Johnson knew that something would be very different for him on the next day—the day of the assassination—suggests that he knew of it beforehand. In fact, that he made such a statement with such strident certainty just after the meeting suggests to me that its purpose had been to decide on whether to go ahead with the plan. If indeed Lyndon Johnson had at the very least been aware of the assassination beforehand, the way in which he publicly reacted after it can be seen in a different light—as being acted out rather than authentic. By implication, the American people had no clue as to what was actually going on behind the scenes. The sheer difference ought to be of concern from the standpoint of democracy, because the sheer degree of acting can be used on an ongoing basis to hoodwink the electorate.

People on the periphery of the plotting group were in an interesting predicament, being let into at least some of the inside information and yet not truly part of the group. Hence they could be expected to share at least one of their points of reference with the public and thus feel guilty enough to speak, or finally turn on the insiders by divulging the tidbits of information even in the face of a seemingly overwhelming public narrative. Clint Murchison’s secretary, for instance, committed suicide days after the assassination. Even though Madeleine still had feelings for Johnson (i.e., they had not ended on a bad note), she was convinced that he had been in on the assassination and yet she said nothing of this publicly until she was old, after her sons had died so she had nothing to lose. For one thing, she says in the interview that if Kennedy had not been assassinated when he was, Johnson would have faced “serious political problems when he returned to Washington.” He had been involved in the Billy Sol Estas and the Billy Baker scandals, and Kennedy was already looking for another VP candidate for 1964, according to Kennedy’s secretary, Evelyn Lincoln.[2] At the time of the assassination, a U.S. House committee was planning to indict Johnson. A man, who would later be shot, was going to testify that Johnson had taken kick-backs from agricultural programs. When Lyndon was president, he kept the Vietnam War going on for so long because he was getting kickbacks on military contracts to his business friends.

Johnson’s real mentality, however, went deeper than corruption. According to Madeleine, Malcolm “Mac” Wallace was Johnson’s hit-man. In a letter to the Department of Justice in 1984, Douglas Caddy, the lawyer for Billie Sol Estes, claimed to have evidence that Johnson order hits on eight men, including Kennedy.[3] Johnson “had no qualm about having someone killed,” the still-smitten Madeleine says in the interview. “Whatever it takes to get a job done,” she says of Lyndon’s mentality. She agrees with Ross in his conclusion that Johnson must have thought the end justified the means. Madeleine points out that Johnson even had an innocent woman who had seen Madeleine and Johnson together in a hallway killed. Even just to conceive that a U.S. president had a hit man is difficult; to a public kept largely in the dark, such a thing—and that the American electorate voted for a mafia-like man in 1964—must seem inconceivable, or else fiction, like the series, House of Cards. Hence the vulnerability lodged in American democracy wherein the electorate is left with mere superficial or artificial perceptions of the candidates and office-holders remains largely hidden from view.

All of the above hitherto hidden from view does not even count the stealth role of corporations in influencing Congress, the President, and even the regulatory agencies that regulate the specific corporations or industries. The relationship can indeed be quite cozy in spite of the conflicts of interest that should be obvious. The allowance of “dark money” contributions to political campaigns affirmed by the U.S. Supreme Court in its Citizens United case is just one indication of how the real relationship between business and government in the U.S. can be deliberately hidden from plain view, and especially this disinfectant effect of sunlight. If sunlight is essential for the popular sovereign (i.e., the People) to hold its government officials accountable, then representative democracy in the U.S. is seriously flawed. To get caught up in debating who shot Kennedy may be just what the political elite wants because not only such myopic investigations tend to be premised on the Warren Commission’s report as the default narrative to be disproven, but also the obsession of one historical event comes at the expense of uncovering the true nature of the current office-holders in government and the real relationship between business and government.

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[1] Madeleine Duncan Brown, Texas in the Morning: The Love Story of Madeleine Brown and President Lyndon Baines Johnson (Conservatory Press, 1997).

[2] James Hepburn, Farewell America: The Plot to Kill JFK (Penmarin Books: 2002).

[3] Ibid.