Charles Murray in his new book, Coming Apart, addresses the growing cultural and class divide our country has experienced in the last 50 years. Innovations in technology and manufacturing have transformed the work place and business practices. This has meant one gets rewarded quite well in our economy if one has the technological smarts to compete. But for those who do not, their ability to earn a living wage has declined. As Murray writes: “just about all of the benefits of economic growth from 1970 to 2010 went to people in the upper half of the income distribution.” Even though we rightly criticize former Senator John Edwards’ immoral behavior, he was right about there now being “two Americas.”

As this has occurred, there has also been a change in marriage practice. The number of American adults who are married has fallen from 72 percent in 1960 to barely 51 percent, and the number of new marriages fell 5 percent between 2009 and 2010. In working-class America (30% of the country) this is even more acute. Marriage rates have gone down steadily during this time while out-of-wedlock births and divorce rates have dramatically increased. This is not so for the upper-class (20% of the country) where only 7% of children are born out-of-wedlock. Among the working-class it is 45%.

In the upper-class (20% of the country) nearly every man age 30 to age 49 is working, but in the working-class (30% of the country) this age group of men has been leaving the labor force in a continual flow even when the economy has been better. Murray states from his research that people in this class, representing nearly one third of our country, are much less likely to get married, are less likely to be active in their church, less likely to be involved in their neighborhoods and schools, are more likely to watch a lot of TV, and are much more likely to be unhealthily obese. To avoid distractions to his analysis, Murray limited his study to white America. His alarm bell is about class not race.

From Murray’s argument, it is easy to see why both the Tea Party and Occupy Wall Street movements have struck such deep chords in people. People sense this “coming apart” of our culture, but are not sure how to mend the rift. Demagogues pick up on people’s anxieties (as they always do) and offer up scapegoats to blame. The scapegoats du jour are immigrants and the gay people. But the truth is neither one of them can be honestly blamed for the lack of virtuous behavior in the nearly third of white America that Murray has described.

We in the Church need to hear what Charles Murray is saying. We have a pastoral challenge here. The Church is not only a hospital for sinners. It is also an academy for saints. We need to teach people about “virtuous and godly living” such as life-long monogamy, the spiritual discipline of weekly Eucharist with the Body of Christ, and the duty we all have to be meaningfully involved in our neighborhoods and schools. We also need to instruct folk in the virtues of family life where we discourage sloth, gluttony, and the like. That will take a deft pastoral hand from our leaders, but we need to do it to mend what is coming apart.

+Scott

 

eCrozier #58

It’s always easier to blame others than to accept responsibility ourselves. That seems to be true across cultures. I read Rene Girard’s, The Scapegoat, nearly 20 years ago and he challenged his readers with just that truth. Girard’s insights across culture and time tell us that we, individually and collectively, often need someone, or even an entire people, to blame when we experience distress and uncertainty. We seem to need to find a cause or agency outside ourselves that we can blame and thus deflect any responsibility from ourselves for the distress and uncertainty.

African Americans have served this scapegoat role throughout our country’s history.

During the Gilded Age’s economic volatility it was the Irish and Italian who were to blame. Jews were the scapegoats the Nazis latched upon during the economic depression of 1930s Germany. Likewise, the Armenians served this role for the Turks in the early part of the 20th Century. This list, as you know, could go on and on.

My hunch is that scapegoating often has some small element of truth in it, or at least one event that has occurred that then can be universalized to create a marketable scapegoat. For example, a scapegoat was made of people on “welfare” in this country when a few so-called “welfare mothers” were found to be abusing the system. This scapegoating ignored the reality that the vast majority of people who received welfare were dirt poor and remained so even on welfare. But such scapegoating served the purpose of blaming government overspending on welfare cheats. And that brings us to the current scapegoating of Latinos crossing the border into the United States. You can read a Pastoral Letter from the House of Bishops of The Episcopal Church on this subject here: http://www.episcopalchurch.org/documents/Pastoral_Letter_9-21-10.pdf

It should not surprise us that during the great economic volatility and uncertainty in which we now live that Latino immigration should be such an issue. As I wrote above, we have seen similar things before. I am not interested in entering a debate on this subject here (the Pastoral Letter referenced above, which I signed, does that well). What does interest me, however, is our human behavior and our penchant for scapegoating. You’ll recall that Jesus himself was seen as a scapegoat by the High Priest Caiaphas (John 11:50). In the season of Lent, and particularly on Ash Wednesday, we are invited to look truthfully at ourselves. But this, of course, should not be something limited to one day or time of year. With the old spiritual we can say each day: “It’s me, it’s me, it’s me, O Lord, standin’ in the need of prayer. Not my brother, not my sister, but it’s me, O Lord, standin’ in the need of prayer.”

So, who are we blaming these days for our problems, challenges, and issues? Our national narcissism might incline us to scapegoat others. But let’s avoid that inclination. We are truthful people. In Jesus, we can always handle the truth.

+Scott