Jack Bloom, the Democratic Alliance leader in the Gauteng legislature, recently published an opinion piece encouraging prayer as a means of moral regeneration that perhaps had the power to galvanise people to action in a way that politicians could not. Drawing anecdotally upon prayer-led regenerative movements in history and some of the changes that they had a role in shaping, he rounds off with the suggestion that conservative religious institutions should perhaps return to a position of greater moral and social authority. You can read his piece at http://bit.ly/wKjMmh.
A friend of mine, Jacques Rousseau, took issue with him, pointing out that anecdotal evidence of the sort presented does not actually prove any connection between prayer, religious revivals, and especially the change that has supposedly resulted from them. Any number of factors might have had a far greater role in, say, abolition of slavery, than religious movements. Jacques also gives evidence that secular countries tend to have a better ethical record than religious ones. You can read his riposte at http://bit.ly/yQ4x3E.
[Jack has since responded (http://bit.ly/Ar9BC9) arguing among other things that good secularism is still trading upon religious moral capital. This is a common retort, and one about which we’ll have to wait and see, I suppose. I personally doubt it is as simple as that. Anyway, the exchange is interesting and worth following.]
I would like to add a couple of points to the debate, perhaps we’ll call it one for each side.
Firstly, as an endorsement of Jack Bloom’s sentiments, I think that prayer can play an important role. Of course, much depends on addressing the true God and in the right manner, which is by no means a guarantee, but even from a purely pragmatic (virtually secular) perspective, it can be important. The reason for this is that prayer has a good chance of promoting humility. It is perfectly possible in the hands of the worst sort of people for prayer to be one more tool in service of hubris (take for example Jesus’ caricature of that Pharisee who prayed, “God, I thank you that I am not like other men — robbers, evildoers, adulterers…” [Luke 18:11]). Yet prayer is per definition an act of casting oneself upon what one believes to be a higher power. This ought to breed a sense of perspective.
Humility is certainly something that is needed in this country, from the top down. In fact, Jim Collins, a researcher of organisational change, has written identifying hubris as the first of five steps that successful companies take on the road to utter failure. Restoration of humility and renouncing of complacency are the only cure (http://amzn.to/UctDR). If prayer can play a role in growing humility, I say advocate it. If people end up praying earnestly to the right God who then turns out to exist and care, all the better.
Secondly, as a caution to Jack Bloom, in particular concerning his opinion that religions should wield more social and moral clout, I would be concerned that it makes all the difference who those religious are. The good sort are great, but the bad can be really bad. I would hate to be taking cues from the frequently confused type, but taking moral guidance from some of them would be hell on earth. Some confuse Sharia law for morality, or the ‘God inspired’ hatred of gays.
The Greek philosophers rated monarchy as the best system of government, if the king were good and noble, but had the potential to be the worst if the king were wicked (democracy, in their view was the least desirable because it had the least potential for going wrong, or for getting anything worthwhile done — hopefully they would like what we’ve done with it). Handing moral responsibility over to the religious could have good effect if they were wise, benevolent, principled, and selfless. But I don’t fancy the chances.