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| + | Is religion fair game in the campaign for the White House ―and in American electoral politics generally? Consider Paul Tillich’s phenomenological definition of religion as “the state of being grasped by an ultimate concern,<a href=" " target="_blank">< a>, a concern which qualifies all other concerns as preliminary and which itself contains the answer to the question of a meaning of our life.” The question put to John Fitzgerald Kennedy in 1960 about his Roman Catholic faith led to a long period when a line was drawn between a candidate’s “religion” and politics. Religion was a private matter; politics was a public matter. Aside from the occasional story about church attendance and Jimmy Carter’s statement about lusting in his heart,<a href=" " target="_blank">cheaprealjordansretro< a>, religion in the White House and in American public life was considered off the table of public scrutiny. Questions about candidate Barack Obama’s religion in the campaign leading to the 2008 election changed that. The attacks came from two sides. One attack alleged that Obama was a secret Muslim; the other doubted the genuineness of his Christian faith and insinuating that he was a secret Marxist. After the one-minute excerpt from one of Rev. Wright’s long sermons went viral on the Internet and on the evening news,<a href=" " target="_blank">cheap jordans online< a>, the question was whether Obama agreed with Wright that on 9 11 “the chickens had come home to roost.” Religion had suddenly re-appeared from the shadows of American public life. The Obama campaign stumbled at the development but quickly recovered when the candidate dissociated<ul> | ||
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