Why I Cannot Vote for Romney

It is a good question that needs an answer as election day gets closer.  Why can’t I vote for the Romney/Ryan ticket?  What do some of my relatives and old college friends see or intuit about this man, his policies and Republicans that I cannot?  Why don’t I feel like I’ve lost freedom in the same way that some in the nation feel since President Obama was elected?  Am I, as often suggested, too educated to get it?  Do I misunderstand the biblical witness so badly that I cannot see the prosperity gospel and miss the obvious capitalism that Jesus supported in the gospels?  Why can’t I understand that Romney’s plan and the Republicans have my best interest at heart and not their own wealth?  Paul Krugman does a great job answering that last question.

Snow Job on Jobs
by Paul Krugman | The New York Times | Oct 18, 2012

Before I get there, however, let me take a minute to talk about Mr. Romney’s claim that he knows how to fix the economy because he’s been a successful businessman. That would be a dubious claim even if he were honestly representing his business career, because the skills needed to run a business and those needed to manage economic policy are very different. In any case, however, his portrait of his own experience is so misleading that it takes your breath away.

What do Mr. Romney’s economic advisers actually believe? As best as I can tell, they’re placing their faith in the confidence fairy, in the belief that their candidate’s victory would inspire an employment boom without the need for any real change in policy. In fact, in his infamous Boca Raton “47 percent” remarks, Mr. Romney himself asserted that he would give a big boost to the economy simply by being elected, “without actually doing anything.” And what about the overwhelming evidence that our weak economy isn’t about confidence, it’s about the hangover from a terrible financial crisis? Never mind.  Click here to read more.

Why can’t I vote for Mr. Romney?  Simply put, from my research into his life, Mr. Romney will say anything to close the deal.  The Salt Lake Tribune makes the case better than I can.

Tribune Endorsement: Too Many Mitts
October 19, 2012

Sadly, it is not the only Romney, as his campaign for the White House has made abundantly clear, first in his servile courtship of the tea party in order to win the nomination, and now as the party’s shape-shifting nominee. From his embrace of the party’s radical right wing, to subsequent portrayals of himself as a moderate champion of the middle class, Romney has raised the most frequently asked question of the campaign: “Who is this guy, really, and what in the world does he truly believe?”

The evidence suggests no clear answer, or at least one that would survive Romney’s next speech or sound bite. Politicians routinely tailor their words to suit an audience. Romney, though, is shameless, lavishing vastly diverse audiences with words, any words, they would trade their votes to hear.  Click here to read more.

Moreover, I think Romney sees the nation as a way to enrich himself, as if he needs more, and this nations latest generation of plutocrats, to create a business climate that can compete with the cheap labor of China and India by driving down wages and enslaving another generation to an American dream that includes a personal debt consumption that precludes effective participation in our democracy.  In the age of the Internet, it is easy to search Mitt Romney’s history from non-partisan, fact based, media outlets to discover his propensity to sell himself and the deal while collecting the “management fees” even when the deal goes badly for those that have been leveraged. The infamous “47%” comments are probably closer to what he believes and how he operates.  He will govern the same way he has been a capitalists: the bottom line and how it grows his own wealth, that of his family, and that of 21st century plutocrats whom see their wealth and power as “divine right.”  He argues against government that can help ordinary citizens by leveling the playing field and managing the rules of the game while taking all the help the government tax breaks and loans that created his wealth.  What I get from Mr. Romney is that money is his main objective and people are ways to gaining wealth.  He is the walking talking image of the 1980’s Gordon Gekko.  Mr. Romney has not released a decade of his taxes probably because it will show him to be the wealthy, out of touch rich guy that he is.  It may even show that he broke the law.

Why can’t I vote for the Romney/Ryan ticket?  Because I trust he will govern as a CEO and not get into the detail work where people live.  His way of living is foreign to my way of living, but moreover, I think he sees his lifestyle and money as amoral and when his lifestyle and wealth is held up to the standards of being a follower of Jesus of Nazareth it could be argued, immoral.  Can Romney’s hard work be compared to mine workers, to people who build cars or work the graveyard shift, to people that have to actually work 3 jobs because jobs have been shipped overseas that will never come back?

Why can’t I vote for the Romney/Ryan ticket?  Because they are supported by a political party, that is in many states, rigging the voting system to keep people not like “them” from voting.  Why can’t I vote for Romney/Ryan?  Because many of their policies want to bring back pre civil war era states rights where a state or group of states can discriminate, can roll back to early to mid 20th century society.  Because they are comfortable with division and profit from it.

Some believe that President Obama has a bad record.  I’ve read, heard over the airways, and watched on TV so many talking about how bad it is now and how badly President Obama has handled policies and the reputation of our nation.  Really?  I’ve yet to hear anyone speaking on behalf of the President, nor the President himself, note that as he was being sworn into office there was a group of Republican leaders laying the ground work to NOT govern alongside this President.  The Affordable Care Act grew out of Republican ideas, insurance company ideas, and medical workers had a voice.  The Republican argument appears to be that “life, liberty, and the pursuit of happiness” does not include health care, affordable or otherwise, food security, or housing.  What this has meant for our nation is that it has taken longer to recover.  The Republicans in Congress did not help “right” the nation and reverse the economy because to have done so would have meant admitting that the last 8 years were a mistake, an experiment on the backs of ordinary Americans gone wrong.  They didn’t offer ideas to co-govern.  They obstructed out of fear.  I name this fear like this.  If a non-white male can govern effectively as President then it will be harder for a white male like us to get elected from this day forward.  They would have done the same thing if Hillary Clinton had been elected without the messages of overt soft racism.  They stoked “debt fear” even as most of that debt was created on their watch and with the previous President. They stoked “race fear” by passively embracing the Republicans called “birth-ers” out of their own fear of loosing power and control.  They are fear profiteers and that is why I cannot vote for the Romney/Ryan ticket nor most of the Republicans joining their version of what America is and can be.  To use religious language I would say Romney/Ryan are interested in revival rather than reformation.  One serves them and the other evolves what this nation is about and diminishes how Romney/Ryan define power, public service, and what “American” means in the 21st century.  That is why I cannot vote for the Romney/Ryan ticket nor any that would follow their vision for this American century.

Paragraphs from SSCSJ

A few paragraphs from Sacred Steps: Children’s Sermon Journal for the Lectionary texts, October 21, 2012.

Psalm 91
Perhaps what this psalm is trying to communicate is that, when we trust in God, no matter what befalls us, we know that the LORD is always present in every situation.  We need not see illness or other forms of suffering as a punishment from God or as a sign that the LORD has abandoned us.  Things happen in life that cannot be explained, and even if we could explain them, the pain would still remain.  This does not mean that we cannot get angry with God about tragedies, but the very fact that we can express those feelings to God is a statement of faith and trust.  By doing so, we are declaring that God does hear our prayers and cares about what happens to humanity.  This is certainly not the kind of protection we might want, but it may be just enough assurance that grants us comfort.

Job 38:1-7 (34-41)
The book of Job has been considered by most scholars to be the wisdom text par excellence of the Jewish and Christian canons.  Perhaps best known by Christians and secular society for the phrase, “the patience of Job,” it has been a favorite read, and text for interpretation, by laity, clergy and biblical scholars alike.  No other biblical text addresses the question of theodicy (“why bad things happen to good persons”) in quite such a confrontational and artistic way as the book of Job.  It is a story that speaks to every generation and to every individual who has known unexplainable suffering.

Identified as part of the Wisdom Literature in the Hebrew Bible (along with Prov & Eccl), Job contains most of the recognized common themes and characteristics of this collection of writings.  However, some have described Job as a unique form of wisdom writing, possibly displaying a wisdom conundrum.  The story of this righteous sufferer seems to be a direct rebuttal of the traditional idea of “you reap what you sow.” found in other biblical texts (e.g., Prov, Judg, 1-2 Sam, 1-2 Kgs, etc.).  This questioning of divine justice is not entirely unique among the texts of the Hebrew Bible.  Other examples include Abraham’s questioning God concerning the destruction of Sodom and Gomorrah (Gen 18:22-32) and some of the lament psalms (e.g., 37 and 73).  What is frustrating for some readers of Job, but liberating for others, is the book’s refusal to impose an answer for the issue of human suffering and divine justice.  While it clearly debunks a simplistic understanding of the reward/retribution understanding of justice, it never gives the audience a clear answer to the question of theodicy.

Hebrews 5:1-10
A portion of this text has already seeped into the Lectionary this year.  Do you remember it?  Yes, we encountered Hebrews 5:5-10 near the end of Lent.  The language of “high priest” requires Protestant imagination because most do not relate to their minister as a “priest” in the way that Catholics and Episcopalians do.  In mainline Protestant language, ministers serve a “priestly” role, even as some, like my denomination [Christian Church (Disciples of Christ)], cling to the language of a “priesthood of all believers,”5 while continuing to honor some form and understanding of “Ordained into Christian Ministry.”6  Visiting the text will require imagination, which is not a bad suggestion for reading the entire bible.  Can you imagine being in those places, being those people, and being in those situations that are part of the original audience’s experience?  Would you have written the stories differently?  Can you imagine another way of understanding Jesus that is as faithful as the orthodoxy of sacrificial atonement most hear at the communion table each week?  Maybe imagination is a key hermeneutic to reading the bible.

Mark 10:36-45
Have you ever had a moment or experience similar to that of James and John at work, in a club, or in your local congregation?  Which character in this story resonates with you first and the most?  It is unfortunate that the Lectionary omits vv. 32-34, which act like a rejoinder between, “the last will be first and the first last,” and “whoever wishes to be first among you must be slave (servant) to all.”  The omitted words are the third time that Mark’s Jesus speaks of his death and in much greater detail than he did previously.  Perhaps, Jerusalem is visible in the distance, and that is why Jesus picks this moment on the road to offer another explanation for their journey and share what he thinks will happen.  Verse 32b speaks of two groups following Jesus, “the amazed and the afraid.”  Based on my experience in congregational life and ministry, I would add a third generalized group, “the apathetic,” to the followers of Jesus.  We don’t know which group(s) the disciples represent, but after Jesus tells them what he thinks is awaiting them in Jerusalem, this is the moment that John and James speak up, in the presence of the others, about their desire for preferred seating in the hierarchy of glory.  I wonder if they were remembering the “ask, knock, seek,” parable?

There are at least three layers in this story: 1) An example of what it means to follow Jesus (vv. 36-40); 2) Another teaching about what it means to be a citizen of the kindom of God (41-44)12; 3) Jesus proclaiming the good news of God, which he summarized in 10:27, with different language (v. 45).  The text invites a conversation about those layers, as well as about the Greek words diakonos, (servant), the word from which the term “deacon” was born, and lytron, translated as “ransom.”  What does Mark’s Jesus mean or claim about God by choosing this word?

 

, 10/13/2012. Category: SSCSJ.