Theologian Stanley Hauerwas has written a devastating critique of America and American Protestantism that, agree with it or not, is worth thinking about. He argues that American Protestantism, which has been so influential in American culture, is fading away because of its cultural conformity. (He includes a great line from Bonhoeffer, that America has a Protestantism without the Reformation.) You should read the whole thing, but I’ll post an excerpt that deals with what he says is the American conception of freedom and its connection to divorce and abortion.
I believe we may be living at a time when we are watching Protestantism – at least the kind of Protestantism we have in America – come to an end. It is dying of its own success. Protestantism became identified with the republican presumption in liberty as an end reinforced by belief in the common sense of the individual. As a result, Protestant churches in America lost the ability to maintain the disciplines necessary to sustain a people capable of being an alternative to the world. Ironically, the feverish fervency of the religious right in America to sustain faith as a necessary condition for supporting democracy cannot help but be a strategy that insures the faith that is sustained is not the Christian faith.
More Americans may go to church than their counterparts in Europe, but the churches to which they go do little to challenge the secular presumptions that form their lives or the lives of the churches to which they go. For the church is assumed to exist to reinforce the presumption that those that come to church have done so freely. The church’s primary function, therefore, is to legitimate and sustain the presumption that America represents what all people would want to be if they had the benefit of American education and money.
Let me try to put this in a different register. America is the exemplification of what I call the project of modernity. That project is the attempt to produce a people who believe that they should have no story except the story that they choose when they had no story. That is what Americans mean by “freedom.” The institutions that constitute the disciplinary forms of that project are liberal democracy and capitalism. Thus the presumption that if you get to choose between a Sony or Panasonic television, you have had a “free choice.” The same presumption works for choosing a President. Once you have made your choice you have to learn to live with it. So there is a kind of resignation that freedom requires.
I try to help Americans see that the story that they should have no story except the story they choose when they had no story is their story by asking them this question: “Do you think you ought to be held accountable for decisions you made when you did not know what you were doing?” They do not think they should be held accountable for decisions they made when they did not know what they were doing. They do not believe they should be held accountable because it is assumed that you should only be held accountable when you acted freely, and that means you had to know what you were doing.
I then point out the only difficulty with such an account of responsibility is that it makes marriage unintelligible. How could you ever know what you were doing when you promised lifelong, monogamous fidelity? I then observe that is why the church insists that your vows be witnessed by the church, since the church believes it has the duty to hold you responsible to promises you made when you did not know what you were doing.
The story that you should have no story but the story you choose when you had no story also makes it unintelligible to try having children. You never get the ones you want. Americans try to get the ones they want by only having children when they are “ready.” This is a utopian desire that wreaks havoc on children so born, just to the extent they come to believe they can only be loved if they fulfil their parents’ desires.
Of course, the problem with the story that you should have no story except the story you choose when you had no story is that story is a story that you have not chosen. But Americans do not have the ability to acknowledge that they have not chosen the story that they should have no story except the story they choose when they had no story. As a result, they must learn to live with decisions they made when they thought they knew what they were doing but later realized they did not know what they were doing. They have a remedy when it comes to marriage – it is called divorce. They also have a remedy regarding children – it is called abortion.
The story that you should have no story except the story you choose when you had no story obviously has implications for how faith is understood. The story that you should have no story except the story you choose when you had no story produces people who say things such as, “I believe Jesus is Lord – but that’s just my personal opinion.” The grammar of this kind of avowal obviously reveals a superficial person. But such people are the kind many think crucial to sustain democracy. For such a people are necessary in order to avoid the conflicts that otherwise might undermine the order, which is confused with peace, necessary to sustain a society that shares no goods in common other than the belief that there are no goods in common.
So an allegedly democratic society that styles itself as one made up of people of strong conviction in fact becomes the most conformist of social orders, because of the necessity to avoid conflicts that cannot be resolved.
Such a view has devastating effects on the church. For the church does not believe that you should have no story except the story you choose when you had no story. Rather the church believes that we are creatures of a good God who has storied us through engrafting us to the people of Israel through the life, death, and resurrection of Jesus of Nazareth. Christians do not believe we get to choose our story, but rather we discover that God has called us to participate in a story not of our own making. That is why we are called into the church as well as why we are called, “Christian.” A church so formed cannot help but be a challenge to a social order built on the contrary presumption that I get to make my life up.