Linked by a Bible:
Barack Obama's use of Abraham Lincoln's Bible serves to connect the presidents by religion.
By Ronald C. White Jr.
January 17, 2009
Barack
Obama's decision to select the same Bible for his inauguration that
Abraham Lincoln used at his first inauguration in 1861 forges an
intriguing connection between these two presidents. It's the latest in
a series of purposeful associations, from Obama announcing his run for
the White House from the steps of the Old State Capitol in Springfield,
Ill., (where Lincoln gave his "House Divided" speech), to a photo-op
last week at the Lincoln Memorial.
As with all symbols, the
use of the Lincoln Bible -- gilt-edged, covered in burgundy-colored
velvet -- does much more than physically link two administrations.
Lincoln made surprising and controversial use of the Bible and faith as
president. Will Obama, whose religious beliefs have already played a
role in American politics, do the same?
Lincoln's reliance on the Bible is surprising in
a way not generally known to most Americans today. Lincoln was the only
president who never joined a church. Yet Lincoln arguably wrote and
spoke more profoundly on faith and religion in American politics than
any other president in our history.
The range of his words
includes his emotional farewell address at Springfield in 1861, in
which he offered a compelling statement on the omnipresence of God; the
Gettysburg Address, where on the spot he inserted the phrase "under
God" in his written text; and his second inaugural address, where, in
only 701 words, Lincoln quoted the Bible four times, named God 14 times
and invoked prayer three times.
With the way religion is
commonly cited by all of our recent presidents, I was startled to
discover that, until Lincoln, only one other president -- John Quincy
Adams -- quoted the Bible in his inaugural address. God, the Almighty
or the Supreme Deity made an appearance in the first 18 inaugural
addresses, but mostly in a "God bless America" sort of way. That was
true even in Lincoln's first inaugural.
By his second inaugural, however, Lincoln's
biblical references -- two from the Old Testament and two from the New
Testament -- occur in the central paragraph, not as decoration but as
the speech's integral foundation. In quoting "Let us judge not, that we
be not judged," Lincoln uses Jesus' words from the Sermon on the Mount
(Matthew 7:5) as the pivot that turns his address in the direction of
reconciliation: "With malice toward none, with charity for all."
Lincoln's
employment of the Bible was controversial in his day for many of the
same reasons the employment of the Bible in public speech can be
contentious in ours. After the second inaugural, Lincoln was accused of
crossing the line between church and state. The New York World indicted
Lincoln for "abandoning all pretense of statesmanship" by taking
"refuge in piety."
So far, Obama's soaring oratory has been
associated more with the Bible-quoting Martin Luther King Jr. than the
Bible itself. But Obama has made no secret of his religious leanings.
And, like Lincoln, he has been criticized for it -- from his choice of
a Chicago church to his invitation to evangelical pastor Rick Warren to
deliver the inaugural invocation.
Both Lincoln and Obama are also on record as being sensitive to the misuse of the Bible.
In
Illinois, Lincoln was deeply troubled by those who tried to use the
Bible to support slavery. In Washington, he grew weary of Union
ministers and politicians who came regularly to the White House to tell
him that God was on their side. In his second inaugural, he upbraided
those who would turn God into a narrow tribal deity who takes sides
("each invokes his aid against the other") rather than a universal,
inscrutable God ("the Almighty has his own purposes").
Obama,
though critical of what he sees as misuses of the Bible by
conservatives, also has questioned the failure of liberals to join the
conversation about values that, he contends, cannot be separated from
religious values. "To say that men and women should not inject their
'personal morality' into public-policy debates is a practical
absurdity," he wrote in "The Audacity of Hope." "Our law is by
definition a codification of morality, much of it grounded in the
Judeo-Christian tradition."
Multiple witnesses
mention the private Lincoln reading from his well-worn Bible. He
memorized whole sections, especially the Psalms. In the summer of 1864,
Lincoln invited Joshua Speed, his best friend, to spend an evening at
the Soldiers' Home, the Lincolns' summer residence. When Speed arrived,
he found Lincoln reading the Bible.
Speed remarked: "I am glad to see you profitably engaged."
"Yes," said Lincoln, "I am profitably engaged."
"Well," Speed continued, "if you have recovered from your skepticism, I am sorry to say that I have not."
Then,
according to Speed's account, Lincoln rose, placed his hand on Speed's
shoulder and said: "You are wrong, Speed. Take all of this book upon
reason that you can and the balance on faith, and you will live and die
a happier and better man."
As for Obama, on the campaign
trail he too referenced the Sermon on the Mount. While Lincoln refers
to God as the "Living God," Obama identifies the Bible as the "Living
Word." Transparent in his own wrestling with religious questions, he
is, as was Lincoln, appreciative of differing points of view. Both men
in various ways reveal a strong internal religious compass. Both, it
would seem, "read the same Bible."
On Tuesday,
President-elect Barack Obama will put his hand on the same Bible as his
19th century model. The question now is how Obama's private and public
use of the Bible will help guide the moral outcomes he hopes will grow
from the theme of his inauguration, which yet again echoes Father
Abraham: "A new birth of freedom."
Ronald C. White Jr., a
Huntington Library fellow and a visiting professor at UCLA, is the
author of the just-published "A. Lincoln: A Biography."