A Nation That Believes: America without religion is not America

National Review, Dec 31, 2001 by Michael Novak

That is one way in which truth makes men free. So strongly did Adams believe that homage should accordingly be paid the Hebrews, that he affirmed he would pay such homage even if he were an atheist. But there are also other ways in which truth makes us free. For what Jerusalem added to the vision of truth reached by the Greeks and the Romans is that truth is not solely a quality of propositions, or the result of a weighing of evidence, but also a proper name, a preferred name for the Creator. From His intelligence springs the rationality found in all things. All things (and all events) may be understood as "speaking" of Him.

This step is no doubt a bridge too far for those who prefer the tidier, smaller world of Athens and Cicero's Rome. Nonetheless, this nation's Declaration of Independence speaks of "Nature's God" also as Creator, Supreme Judge of the rectitude of consciences, and Providence. It should be obvious that no man comes close to being master of such a God, but on the contrary can be only a very fragile, limited, and self- consciously inadequate subject. In that respect, no man can claim to possess the Truth but, rather, is held under judgment by it. No one of us sees things in all their wholeness and infinite range, but only in part and rather darkly. We are painfully aware of our own mistakes and changes of mind, as we learn more and inquire more. Knowledge of our own ignorance is not uncommon among us.

In short, while relativists seem to claim all capacity for humility and tolerance for themselves, it seems rather obvious that those in awe of Truth, the splendor of their Creator and undeceivable Judge, also have reason for humility and tolerance. Quite aware of their own errors, they have reason to know that others, especially their adversaries, may see parts of the truth that they do not see. Many institutional advances in politics, economics, and human rights have been accomplished by unbelievers, even by those calling themselves relativists, rather than by believers. (The Bible suggests that believers are often humbled in this way.)

But what we seek-all of us-is truth, because "the truth shall make you free." For Jews and Christians, this phrase has meaning on three levels. The first meaning is that fidelity to the Light that infuses all things, the intelligibility that springs from the mind of God, has a practical payoff. Fidelity to the light of evidence in things is the only way to avoid being ensnared by power, money, influence, and other seductions that would turn one's eyes away from the truth. One might not know in any particular matter what is true, just, or right, but one does wish to avoid being swayed by improper partiality.

The second meaning is a set of practical operational maxims: Be of steady and sober judgment. Develop habits that strengthen your ability to perceive keenly, deliberate wisely, and judge in a manner that hits the bull's-eye more often than not. The freedom of action of people without such habits is much diminished.