Tuesday, December 26, 2006
Michael Oren relates how Jimmy Carter's attitude breaks with American tradition: A Religious Problem
Restorationism became a major theme in antebellum religious thought and a mainstay of the Methodist, Baptist and Presbyterian churches. In his 1844 bestseller, "The Valley of the Vision," New York University Bible scholar George Bush--a forebear of two presidents of the same name--called on the U.S. to devote its economic and military might toward re-creating a Jewish polity in Palestine. But merely envisioning such a state was insufficient for some Americans, who, in the decades before the Civil War, left home to build colonies in Palestine. Each of these settlements had the same goal: to teach the Jews, long disenfranchised from the land, to farm and so enable them to establish a modern agrarian society. In 1863, Abraham Lincoln said that "restoring the Jews to their homeland is a noble dream shared by many Americans," and that the U.S. could work to realize that goal once the Union prevailed.
Nineteenth-century restorationism reached its fullest expression in an 1891 petition submitted by Midwestern magnate William Blackstone to President Benjamin Harrison. The Blackstone Memorial, as it was called, urged the president to convene an international conference to discuss ways of reviving Jewish dominion in Palestine. Among the memorial's 400 signatories were some of America's most preeminent figures, including John D. Rockefeller, J. Pierpont Morgan, Charles Scribner and William McKinley. By the century's turn, those advocating restored Jewish sovereignty in Palestine had begun calling themselves Zionists, though the vast majority of the movement's members remained Christian rather than Jewish. "It seems to me that it is entirely proper to start a Zionist State around Jerusalem," wrote Teddy Roosevelt, "and [that] the Jews be given control of Palestine."...
...The question of whether or not to recognize that state fell to Harry S. Truman. Raised in a Baptist household where he learned much of the Bible by heart, Truman had been a member of the pro-Zionist American Christian Palestine Committee and an advocate of the right of Jews--particularly Holocaust survivors--to immigrate to Palestine. He was naturally inclined to acknowledge the nascent state but encountered fervid opposition from the entire foreign policy establishment. If America sided with the Zionists, officials in the State and Defense departments cautioned, the Arabs would cut off oil supplies to the West, undermine America's economy, and expose Europe to Soviet invasion. Hundreds of thousands of U.S. troops would have to be sent to Palestine to save its Jews from massacre.
Truman listened carefully to these warnings and then, at 6:11 on the evening of May 14, he announced that the U.S. would be the first nation to recognize the newly declared State of Israel. While the decision may have stemmed in part from domestic political considerations, it is difficult to conceive that any politician, much less one of Truman's character, would have risked global catastrophe by recognizing a frail and miniscule country. More likely, the dramatic démarche reflected Truman's religious background and his commitment to the restorationist creed. Introduced a few weeks later to an American Jewish delegation as the president who had helped create Israel, Truman took umbrage and snapped, "What you mean 'helped create'? I am Cyrus"--a reference to the Persian king who returned the Jews from exile--"I am Cyrus!"
It's good to see Oren writing on this as it most certainly needs astute and ongoing attention. Carter will likely modify/justify his assignation or the interpretation thereof via various sophistries as criticisms are applied, but it will remain among the most contemptible and corrumpting of assignations in an era that is not known for judiciousness in its appropriation of symbols and signifiers.
To use a quaint term, Carter's "apartheid" assignation applied to Israel is an intellectual and moral abomination; to use a less quaint term, it's a genuine mephitic that has the potential to conceptually and instrumentally confuse critical dialogs that are already too corrupted/confused and in need of fundamental reevaluations and re-clarifications.