Thomas F. Farr

Public Diplomacy in an Age of Faith

Henry Kissinger’s 1994 magnum opus Diplomacy presents a grand sweep of world affairs from Richelieu to Reagan. It documents the history of monarchies, tyrannies, and republics, and their rise and fall through the centuries. Dynasties, political parties, and hundreds of statesmen find their place in the narrative but, excepting a brief treatment of Catholic universalism and its replacement by the state system, the subject of religion is strangely absent.1 In fact, the word “religion” does not appear in the detailed index of the massive 900-page work.2 Surprisingly, Kissinger’s exploration of the period from the late 1960s through the 1990s, during which he was a major diplomatic player himself, gives no hint that there were religious actors or ideas at work in the world. There is virtually no mention of Pope John Paul II or the contributions of religious communities to the growth of democracy. Grand Ayatollah Ruhollah Khomeini and the 1979 Shiite revolution in Iran merit only a casual reference. Virtually nothing is made of the impact of Wahhabism in Saudi Arabia or its export around the world, the rise of Islamist extremism, or the growth of Pentacostalism. In this telling, religion had almost no impact on international affairs.

THE TROUBLE WITH AMERICAN FOREIGN POLICY AND ISLAM

Religious liberty is essential for building stable and lasting liberal democracies. A successful regime of religious liberty has three characteristics: full equality under the law for religious minorities, limits on the majoritys cultural and political dominance, and vigorous freedom of expression. In states where Islam is the majority faith, religious freedom is still severely restricted. To promote the emergence of democracy in Muslim-majority states, US foreign policy makers and diplomats must make a variety of changes, such as: deepen their thinking about religion; institute mandatory training programs on religious freedom for Foreign Service officers; and make religious liberty a central foreign policy objective.

RELIGIOUS REALISM IN FOREIGN POLICY: LESSONS FROM VATICAN II

Abstract The U.S. democratization strategy is being compromised by the foreign policy establishments suspicion of religion, and the principles articulated in the Dignitiatis Humanae can provide an important corrective to Americas faltering effort to foster Islamic democracy. A full understanding that the search for religious truth is a universal part of human nature and necessary for human flourishing would lead to greater practical incorporation of religious ideas, leaders, and dialogues in foreign policy, evident especially in better integration of the State Departments Office of International Religious Freedom.

INTRODUCTION: IRFA, TEN YEARS ON

Abstract The time is ripe for reviewing the International Religious Freedom Act. The Summer 2008 issue of The Review of Faith & International Affairs marks the Acts 10th anniversary, presenting select papers from an ongoing conference series.

RETOOLING THE MIDDLE EASTERN FREEDOM AGENDA: ENGAGING ISLAM

Abstract The current debate over Americas “democracy project” in the Middle East does notaddress U.S. foreign policys failure to engage Islam directly as a religion. Americas national security will increasingly turn on its ability to move religious actorstoward peaceful purpose and away from extremism. Yet despite emphasizing religiousfreedom as a foreign policy goal, the U.S. government has failed to better understand the relationship between religious freedom and national security. Strict adherence to a separation and privatization model of religion is dangerous to national securityand undermines the goal of promoting democracy abroad.

PUBLIC RELIGION SECRETARY RICE, AND U.S. FOREIGN POLICY

Abstract The U.S. foreign policy establishments insistence on a secular democracy that seeks to privatize religious expression is seen as anti-Islamic by the Muslim world. U.S. religious freedom policy can and should be employed as part of the nations refurbished democracy project in the Muslim world. However, it must provide a model of democracy that will allow Muslims to elevate into politics those aspects of their faith that value human dignity and freedom. We must work to create space for religion in U.S. and Iraqi politics so that militant Islamic fundamentalists are not justified in their proclamations that democracy is anti-Islam.