After the Revolution

by Patrick J. Buchanan

revolution

“Democracy … arises out of the notion that those who are equal in any respect are equal in all respects,” said Aristotle.

But if the Philosopher disliked the form of government that arose out of the fallacy of human equality, the Founding Fathers detested it.

“A democracy is nothing more than mob rule,” said Thomas Jefferson, “where 51 percent of the people may take away the rights of the other 49.” James Madison agreed, “Democracy is the most vile form of government.” Their Federalist rivals concurred.

“Democracy,” said John Adams, “never lasts long. It soon wastes, exhausts and murders itself. There is never a democracy that did not commit suicide.”

“Your people, sir, is a great beast,” Alexander Hamilton is said to have remarked. If he did not, it was not far from his view.

Said John Winthrop, the Pilgrim father whose vision of a “city on a hall” so inspired Ronald Reagan, “A democracy is … accounted the meanest and worst form of government.”

But did not the fathers create modernity’s first democracy?

No. They created “a republic, if you can keep it,” as Ben Franklin said, when asked in Philadelphia what kind of government they had given us. A constitutional republic, to protect and defend God-given rights that antedated the establishment of that government.

We used to know that. Growing up, we daily pledged allegiance “to the flag of the United States of America and to the Republic for which it stands,” not some democracy. As Walter Williams writes, Julia Ward Howe did not write the “Battle Hymn of the Democracy.”

Today, we are taught to worship what our fathers abhorred to such an extent that politicians and ideologues believe America was put on Earth to advance a worldwide revolution to ensure that all nations are democratic.

Only then, said George W. Bush, can America be secure.

The National Endowment for Democracy was established for this quintessentially neoconservative end and meddles endlessly in the internal affairs of nations in a fashion Americans would never tolerate.

The democratists are now celebrating the revolutions across the Islamic world in the same spirit, if in less exalted language, as William Wordsworth celebrated the French Revolution, “Bliss was it in that dawn to be alive/But to be young was very heaven!”

After 1789 ushered in Robespierre and Saint-Just, the Terror, the dictatorship and the Napoleonic wars, enthusiasm cooled. But with the Lenin-Trotsky revolution of 1917, Mao’s revolution of 1949, and Castro’s revolution of 1959, the exhilaration returned, only to see the bright hopes dashed again in blood and terror.

The Egyptian revolution enraptured us, with “pro-democracy” demonstrators effecting, through the agency of the Egyptian army, the overthrow of President Hosni Mubarak, a friend and ally for three decades.

In the exhilaration of their democratic triumph, some of the boys in Tahrir Square celebrated with serial sexual assaults on American journalist Lara Logan. A week after the triumph, returned Sheikh Yusuf al-Qaradawi addressed a crowd estimated at 1 million in Tahrir Square.

In January 2009, Qaradawi had declared that “throughout history, Allah has imposed upon the (Jews) people who would punish them for their corruption. The last punishment was carried out by Hitler. … Allah willing, the next time will be in the hand of the believers.”

“Qaradawi is very much in the mainstream of Egyptian society,” wrote the Christian Science Monitor.

In 2004, this centrist was apparently offered the leadership of the Muslim Brotherhood.

Today, we read that, liberated from Mubarak, Muslims set fire to a Christian church in Sol, south of Cairo, then attacked it with hammers.

When enraged Christians set up roadblocks in Cairo demanding the government rebuild the church, they were set upon by Muslims as soldiers stood by. Thirteen people, most of them Coptic Christians, were shot to death on Tuesday, and more than a hundred were wounded in the worst religious violence in years.

Revolutions liberate people from tyranny, but also free them up to indulge old hates, settle old scores and give vent to their passions.

What are the passions that will be unleashed by the revolution that has the Arab nation of 300 million aflame?

Surely, one is for greater freedom, good jobs and prosperity, such as the West and East Asia have been able to produce for their people.

Yet if even European nations like Greece, Ireland and Spain, which used to deliver this, no longer seem able to do so, how will these Arab nations, which have never produced freedom, prosperity or progress on a large scale, succeed in the short time they will have?

Answer: They will not. The great Arab revolution will likely fail.

And when it does, those other passions coursing through the region will rise to dominance. And what are they but ethnonationalism, tribalism and Islamic fundamentalism?

What will eventually unite this turbulent region — when its peoples fail to achieve what they are yearning for — is who and what they are all against.

Ask not for whom the bell tolls.

This essay was originally published on March 11, 2011 and appears here by permission of the author.

Books related to the topic of this article may be found in The Imaginative Conservative Bookstore. Essays by Pat Buchanan may be found here.

The Christian Humanist View of Being Human in the Renaissance

by Robert M. Woods

In the history of ideas, there are ideas that need to be rescued from those who should know better, but simply do not.  For example, all the false views about the Middle Ages. Way too many to even get started in this blog.  Interestingly, even the Renaissance has its share of misreadings.  There are some Christians who look to blame all the ills of the modern world on the Renaissance.  If you look long enough, one discovers those who see the roots of secularization in the Renaissance or the foundation of modern atheism in the Renaissance.  While ideas do have consequences, one should be extra careful on blaming an age, person,or book for the woes of later generations.  One extremely helpful reader on this is The Renaissance Philosophy of Man: Petrarca, Valla, Ficino, Pico, Pomponazzi, and Vives edited by Ernest Cassier and Paul Oskar Kristeller. This volume is a fine place to start before moving onto the entire longer works of these authors.

There are those, with limited knowledge of the Renaissance, who sadly believe that the period between 1350 and 1500, what is often classified as the Renaissance, was characterized by a time of philosophical decline.  This belief is contrary to all the evidence.  During this time, there were three major groups of Renaissance Philosophers who were considered the Humanists (Petrarca, Erasmus, Juan Luis Vives), the Aristotelians (Pomponazzi,  Giacomo Zabarella), and the Platonists (Nicholas Cusa, Pico, and Ficino).
What would set the Humanists apart from the Aristotelians or the Platonists was that Humanism was recognized more as a plan for educational and cultural improvement than a set of ideas or philosophical tenets. Humanism, as a way of thinking and living during this time, grew and influenced the world of that time.  Specifically, the period from the 1400s to the 1500s should be recognized as a unique emphasis on educational and cultural renewal founded on Biblical Christianity and grounded in a study of the classical Greek and Roman writings.
Building on the Trivium and Quadrivium of Medieval education, the Humanists stressed the importance of rhetoric and poetry, a greater understanding of Greek and Roman history, and they also emphasized how important it was to be morally upright. Even the term studia humanitatis was a term that stressed Classical and educational ideas and the emphasis was on the Humanities, that is writings and ideas that can help us flourish as human beings. To confirm this point, in a recent book entitled Humanism and Religion: A Call for the Renewal of Western Cultureauthor Jens Zimmermann makes the case that during the Renaissance it was Christian Humanism that dominated the intellectual and cultural landscape, and this changed Western Civilization for the better.  The Christian Humanism of this time was richly informed by Biblical and Patristic resources and that much of what the authors did during this time was directly connected to the teachings of the early church fathers and the Bible.
This deep affection and devotion to Biblical truths and early Christianity reached it’s pinnacle in the life and writings of Erasmus. One thing that is essential that could and should be reclaimed during this time is that the Humanists were concerned ultimately about moral life and the religious imagination. That is why a number of authors during this time use imaginative writings (Erasmus’s Praise of Folly) to communicate central Biblical and Classical truths in a literary form.
If there is an overarching connection or thread that is woven through the Christian Humanists’ lives and writings, and those of Aristotelians’, as well as the Platonists’, it is a stress that they all placed, to varying degrees, on eloquence, wisdom and piety.  Life in the Church, State, Universities, and places of culture all existed under the umbrella of faith, and the hammer of secularism was yet to sound its tiny clang of emptiness.
         
Reprinted with the gracious permission of Musings of a Christian Humanist.