Reverend Richard John Neuhaus may be the most powerful evangelical you have never heard of, at least if you are not a serious student of evangelicalism and politics.  Rev. Neuhaus was named by Time Magazine as one of The 25 Most Influential Evangelicals in America.  He is the Editor of First Things magazine and blogs regularly at their On The Square Blog.  A relatively complete archive of his writing can be found here.

Perhaps the most fascinating thing about Rev. Neuhaus is his conversion from a clerical Lutheran to Catholic clergy.  He explains himself here.  With his background in political activism and ecumenism he seemed like the perfect first interview for this blog.  We submitted our questions to Rev. Neuhaus as an email and he answered them promptly and directly.  We reprint the interview here for you.

Article Vi Blog: You are a signatory to a document, drafted in 1994 entitled Evangelicals & Catholics Together: The Christian Mission in the Third Millennium, which begins by seeking common theological ground and then moving from there to common social action and political ground.  Do you think such political unity is possible amongst religious groups that share less in common theologically than Catholics and Evangelicals?

Neuhaus: The heart of the original ECT statement, reiterated in subsequent statements, is that evangelicals and Catholics are “brothers and sisters in Christ.” But of course political cooperation is possible and desirable with those of whom that cannot be said, or cannot be said with theological confidence.

Article VI Blog: What role does religious affiliation play in your decision to endorse/vote for a specific candidate?  Relatedly, is there some religious affiliation that would, for you, disqualify a candidate from further consideration?

Neuhaus: I don’t endorse candidates. I suppose I could support, on the pertinent issues, anyone except an unambiguous atheist. The reason is that an atheist cannot give an adequate account of the constituting truths of the American polity.

Article VI Blog: As someone that TIme magazine named one of “the 25 most influential Evangelicals in the country” what do you see as the 5 most important issues for the ‘08 presidential election cycle?

Neuhaus: The most critical issues are the “life questions” – abortion, euthanasia, embryonic stem cell research, and related biotechnological developments. Second would be a realistic understanding of the nature of Islamic jihadism and the threat that it poses. Support for maintaining the historic definition of family and advancing parental choice in education would also rate high.

Article VI Blog: In 2003 you write a piece entitled Catholics, Protestants, and the Meanings of Freedom.  In it, you contend that Catholics and Protestants have (had) very differing ideas of what exactly “freedom” was and that this was at the root of much of the historical problems between the groups.  It is fair to say that Mormons, historically at least, pushed the concept of freedom farther than either Protestants or Catholics were willing to go.  [Lowell clarifies: One of Mormonism’s fundamental principles– perhaps the most fundamental of that faith– is that of “free agency,” or that the purpose of mankind’s existence is to allow individuals to choose between good and evil.] Do you think Mormons have a third concept of “freedom,” and if so, can it be reconciled with that of Protestants and Catholics?

Neuhaus: I do not know if Mormons have a “third concept of freedom.” The Christian tradition, most fully expressed by the Catholic Church, is that an informed conscience must be obeyed, and ideas, especially religious belief, cannot be coerced.

Article VI Blog: Your 1995 Congressional testimony argues strongly for “free exercise” of religion, particularly as a balance to the idea of “no establishment.”  Do you think there are limits to “free exercise”?  Consider for example the historical, though not current, Mormon practice of polygamy.  [Lowell adds: In Reynolds v. United States, a famous case involving Mormon polygamy the U.S. Supreme Court held that although religious beliefs were beyond the control of the government, religious actions were not.  Is that still a useful guideline for deciding limits to free exercise?]

Neuhaus: There are obviously limits upon actions that may claim the protection of free exercise of religion. Reynolds is a complicated question. The decision can be defended on the basis of defending the institution of marriage and family. But, as you know, there were also other considerations in play.

Article VI Blog: In your 2001 piece “Salvation Is from the Jews” you examine the passage from John 4 wherein Jesus encounters the Samaritan woman at the well and use it as a springboard to explore the very intertwined nature of Christianity and Judaism.  It could be argued that Mormonism sprung from Christianity in a similar matter. [Lowell adds: In fact, Mormons have the somewhat startling belief that Christianity and Judaism both sprang from the revealed religion that was lost from the earth and restored through Mormonism.  Leaving aside sectarian differences, that belief suggests that all three religious traditions are more intertwined than might be commonly thought.]  Do you think this a valid argument and if so, what does it say about the nature of political alliances between Mormons and Christians/Jews?

Neuhaus: Certainly Mormonism is inexplicable apart from Christianity, and in that sense “sprang from Christianity.” Judaism did not spring from Christianity. Both rabbinical post-Temple Judaism and Christianity are rooted in the history of the People of Israel. The “startling belief” of Mormons to which you allude is, from a Christian perspective, simply false. In this country the three communities are “intertwined” in complicated ways and certainly political cooperation is possible and desirable, although not on the basis of accommodating the “startling belief” of the LDS.

Article VI Blog: What is the interplay between your ecumenical nature and your activity on public policy?  Do you seek ecumenism as a means to consolidate political voice?  If so, how far are you willing to proceed towards ecclesiastical unity for the sake of that political voice?

Neuhaus: No, ecumenism, the quest for Christian unity, is an end in itself and not contingent upon its social or political utility.

Article VI Blog: In your opinion, if two people arrive at the same political position via different paths, say one based on their particular religious faith, and another by purely secular reasoning, can they be effective political allies?  What potential pitfalls lie in such an alliance?  How can they be avoided?

Neuhaus: Of course people can arrive at the same political position by different paths. For purposes of witness and action in the public square such convergences are to be welcomed and cultivated. The risk in all alliances or coalitions is the possibility of immoral compromise, but legitimate compromise is not immoral. The way to avoid the danger is to nurture and practice the cardinal virtue of prudence.

Article VI Blog: In your work, have you met and worked with Mormons on political issues?  Would you describe them as allies or opponents?

Neuhaus: Yes, and, if memory serves, always as allies.

Article VI Blog: I really enjoyed your piece, Augsburg and Catholicism: Healing the Reformation Breach.  Do you think there is any opportunity for similar dialogue between Mormons and Christians?  If so, what creedal or confessional document do you think might be an appropriate basis for such discussion?

Neuhaus: Such dialogue with Mormons would be very different. I welcome the fact that some Mormon thinkers are striving to find a possible reconciliation of Mormon teaching with the Great Tradition that defines historic Christianity. This is a very long term project and only God knows where it will lead. But any dialogue that would be similar to that between Catholics and Protestants would have to begin with texts such as the Apostles’ and so-called Nicene Creed as those texts have been interpreted by the authority of Christian tradition grounded in the canonical Scriptures.

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