What hath God wrought with this Jesuit friend of Francis and his weird analysis of U.S. politics?

As in this gem by Fr. Spadaro SJ from the latest issue of Jesuit-run Civilta Cattolica about how Republican presidents were influenced by the writings of a conservative Evangelical pastor:

The [Rev. Rousas J.] Rushdoony doctrine . . . supports the theocratic need to submit the state to the Bible, with a logic not unlike the one that inspired Islamic fundamentalism.

After all, the narrative of terror that feeds the imagination of jihadists and neo-crusaders is drinking from sources not too far apart. We must not forget that the theopolitics touted by ISIS is based on the same cult of apocalypse to hurry [things up] as soon as possible.

So it is no coincidence that George W. Bush has been recognized as a “great crusader” . . . by Osama bin Laden. [Italics added]

Fr. Spadaro and his co-author of the article from which the above is taken, the Argentinian Presbyterian pastor Rev. Marcelo Figueroa, editor of the Argentinian edition of L’Osservatore Romano, are reported as close to Francis, functioning as advisors.

Pope as politico

Not as religious leader:

Over the life of this blog, your humble blogger [of The Deus Ex Machina Blog] has been chronicling the evidence that Francis, the bishop of Rome appears to be more of a politician [than] a religious leader.

He re-runs this from Rorate Caeli in evidence:  

Evangelical Fundamentalism and Catholic Integralism in the USA: A surprising ecumenism

Antonio Spadaro S.J., Editor-in-chief of La Civiltà Cattolica
Marcelo Figueroa, Presbyterian pastor, Editor-in-chief of the Argentinean edition of L’Osservatore Romano

In God We Trust. This phrase is printed on the banknotes of the United States of America and is the current national motto. It appeared for the first time on a coin in 1864 but did not become official until Congress passed a motion in 1956.

A motto is important for a nation whose foundation was rooted in religious motivations. For many it is a simple declaration of faith. For others, it is the synthesis of a problematic fusion between religion and state, faith and politics, religious values and economy.

Religion, political Manichaeism and a cult of the apocalypse

Religion has had a more incisive role in electoral processes and government decisions over recent decades, especially in some US governments. It offers a moral role for identifying what is good and what is bad.

At times this mingling of politics, morals and religion has taken on a Manichaean language that divides reality between absolute Good and absolute Evil. In fact, after President George W. Bush spoke in his day about challenging the “axis of evil” and stated it was the USA’s duty to “free the world from evil” following the events of September 11, 2001.

Today President Trump steers the fight against a wider, generic collective entity of the “bad” or even the “very bad.” Sometimes the tones used by his supporters in some campaigns take on meanings that we could define as “epic.”

These stances are based on Christian-Evangelical fundamentalist principles dating from the beginning of the 20th Century that have been gradually radicalized. These have moved on from a rejection of all that is mundane – as politics was considered – to bringing a strong and determined religious-moral influence to bear on democratic processes and their results.

. . . . . .

For the rest of this fascinating analysis from the heart of Vatican City, blaming the U.S. for succumbing to “a strong and determined religious-moral influence,” go to Rorate Caeli . . .