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Dewey and Whitman both hoped that USA would be the place where a religion of Love
would finally replace a religion of fear. They dreamed that Americans would break the
tradtional link between the religious impulse, the impulse stand in awe of something
greater than oneself, and the infantile need for security, the childish hope of escaping from
time and chance. They wanted to preserve the former and discard the latter. They wanted
to put hope for a casteless and classless America in the place traditionally occupied by
knowledge of the will of God. They wanted that utopian America to replace God as the
uncounditial object of desire. They wanted the struggle for social justice to be the country's
animating principle, the nation's soul.
"Democracy", Dewey said, "is neither a form of government nor a social expediency, but a
metaphysic of the relation of man and his experience in nature. For both Whitman and
Dewey, the terms America and democracy are shorthand for a new conception of what it is
to be human__ a conception which has no room for obedience to a nonhuman authority and
in which nothing save freely achieved consensus among human beings has any authority at
all. Steven Rockefeller is right to say that [Dewey's] goal was to integrate fully the religious
life with the American democratic life. But the sort of integration Dewey hoped for is not a
matter of blending the worship of an eternal Being with hope for the temporal realization,
in America, of this Being's will. It is a matter of forgetting about eternity. More generally, it
is a matter of replacing shared knowledge of what is already real with social hope for what
might become real.[Richard Rorty., Achieving our country, pg18]
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have the right to forgive ourselves the crimes we committed"(R. Rorty Achieving our
Country 1998 p73 )

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(1) V. Mehta., The Economics of Killing.
(2) G. Rist., Delusions of Economics.
(3) Nial Furguson., The Great Degeneration.
(4) Aziz Ahmed., Islamic Modrenism in India & Pakistan.
(5) K. Arif ., Pak America Relations
(6) Justice Muneer Report
(7) W.B. Hallaq., The Impossible State:Islam, Politics & Modernity's Moral Predicament
(8) UGO MATTEI., The Ecology of Law: Toward a legal system in time with nature &
community
(9) Hans Kelson.,Pure theory of Law & State
(10) Jurgen Haber Mas., Communication & the Evolution of society
(11) C. Tilly., Reflection on the history of European state making
(12) C. Tilly.,The Formation of National States
(13) Graham Taylor., The New Political sociology : Power ideology and identity in an age
of complexity
(14) Carl. Schmitt., The Concept of the Political: Expanded Edition
(15) Carl. Schmitt., The Crisis of Parliamentary Democracy
(16) Carl. Schmitt.,The End of Law
(17) Carl. Schmitt.,Political Theology: four Chapters on the Concept of Sovereignty
(18) Carl. Schmitt.,Dictatorship
(19) Carl. Schmitt.,Constitutional Theory
(20) Prof. Aziz Ahmed., Islamic Modernism in India & Pakistan 1857-1964
(21) Prof. Aziz Ahmed., The Dilemma of modernism & orthodoxy in Pakistan
(22) Prof. Aziz Ahmed., Trends in Islam in India (1947-64)
(23) Prof. Aziz Ahmed., Conclusion

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Pastor of Presidents and the masses
The Rev. Billy Graham
By LAURIE GOODSTEIN
In 1957, the Rev. Billy Graham drew more than two million people to a series of
rallies, extended to 16 weeks, at Madison Square Garden in New York. He called his
events "personal evangelism on a mass scale".
By maintaining fiscal integrity and personal probity — he stuck to his rule never to be
alone with a woman other than his wife — Mr. Graham kept himself untarnished by
the kind of sex and money scandals that brought down evangelists and religious
broadcasters like Jim Bakker and Jimmy Swaggart in the 1980s.
The Grahams lived on a 200-acre mountain retreat in Montreat, N.C. His wife, Ruth
Bell Graham, died in 2007. He is survived by his sons, the Rev. William Franklin III
and the Rev. Nelson Graham, known as Ned; three daughters, Virginia Tchividjian
(known as Gigi), Anne Graham Lotz and Ruth Graham McIntyre; and numerous
grandchildren and great-grandchildren.
A Kinship With Presidents
Recognizing his influence, presidents made a point of seeking friendly relations with
Mr. Graham; Lyndon B. Johnson did so assiduously. Mr. Graham was a frequent
guest of Ronald Reagan, and in January 1991, George H. W. Bush invited him to
spend the night at the White House the day before American-led forces began
bombing Iraq. Mr. Clinton asked Mr. Graham to offer prayers at his inauguration in
1993.
President George W. Bush said that it was after a walk with Mr. Graham at the Bush
family’s compound in Kennebunkport, Me., that Mr. Bush, as a younger man,
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decided to become more serious about his faith and quit drinking. President Barack
Obama visited Mr. Graham at his North Carolina home in 2010.
Former President Jimmy Carter released a statement on Wednesday saying that he
had counted Mr. Graham among his advisers and friends, adding that the minister
had “had an enormous influence on my own spiritual life.” And President Trump
tweeted: “The GREAT Billy Graham is dead. There was nobody like him! He will be
missed by Christians and all religions. A very special man.”
Of the presidents, Mr. Graham was most closely associated with Nixon. The two had
met in the early 1950s, when Nixon was a senator from California. As vice president,
Nixon addressed a capacity crowd at Yankee Stadium for the closing meeting of Mr.
Graham’s New York crusade in 1957.
In the 1960 presidential campaign, Mr. Graham, a registered Democrat, was strongly
sympathetic to Nixon, a Republican, and offered him advice in his campaign against
Senator John F. Kennedy, a Roman Catholic. At one point, concerned that a Kennedy
administration would be influenced by the Vatican, Mr. Graham invited more than
two dozen Protestant leaders to a meeting to discuss ways to defeat him.
He went on to endorse Nixon in the 1968 presidential race and allowed that
endorsement to be used in television commercials. He gave the invocation at Nixon’s
1969 inauguration and came to be described as Nixon’s unofficial White House
chaplain.
In 1982, Mr. Graham displeased the Reagan administration when, after a visit to the
Soviet Union, he spoke in favor of universal nuclear disarmament. He also visited
Russian churches, and his comment that he had seen no evidence of religious
repression by the Soviet authorities created a furor among conservative church
members in the United States.
It was during this period, in his sixth decade as an evangelist, that Mr. Graham and
his organization experimented with new technologies. In 1986, in Paris, he used
direct satellite transmissions to carry his sermons to about 30 other French cities.
With his crusade in San Juan, P.R., in 1995, he expanded his satellite reach more than
sixfold.
Mr. Graham also broke ground by going to places where religious activity was
officially restricted, including China and North Korea.[The New York Times, Feb. 23,
2018, pg.2]
Billy Graham’s Missed Opportunities
By DAVID A. HOLLINGER
As one of world Christianity’s most admired leaders, the Rev. Billy Graham, who
died on Wednesday at 99, had extraordinary opportunities to affect the character of
the Christian religion and to pronounce on its implications for personal conduct. He
scored at the top of lists of “most respected” Americans decade after decade. He was
loved by millions in the United States and abroad.
Many of Mr. Graham’s more theologically liberal contemporaries drew upon the
words of Jesus of Nazareth and the Apostle Paul to support legislative and court
actions to advance civil rights. But he chose to represent anti-black racism as a sin of
the individual human heart rather than a civic evil to be corrected by collective
political authority.
The same pattern emerged in Mr. Graham’s approach to Christian witness in the
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world beyond the United States. He supported a fundamentalist reading of the Bible
in the mission fields of Africa and Asia, while more ecumenical groups like the
World Council of Churches promoted less sectarian versions of Christianity and less
conversion-centered modes of interaction with the peoples of the globe.
There is no more perfect emblem for Mr. Graham’s global legacy than the 2003
declaration of his son and designated spiritual heir, the Rev. Franklin Graham, that
President George W. Bush’s decision to go to war in Iraq presented Christians with a
great opportunity to convert the population of Iraq from the “wicked” religion of
Islam.
Mr. Niebuh Mr. Graham was the most conspicuous leader of the rival, evangelical
Protestantism that gradually but decisively seized control of the symbolic capital of
Christianity from the Methodists, Presbyterians, Episcopalians, Lutherans and other
mainstream groups within the Protestant establishment.
From the 1970s onward the Grahams of American religion triumphed over the
Niebuhrs, largely because the evangelicals continued to espouse a cluster of ideas
that remained popular with the white public while the liberal, ecumenical leadership
abandoned these same ideas as indefensibly racist, sexist, imperialist, chauvinistic,
homophobic and anti-intellectual.
Prominent among these ideas was the assertion that the United States was a
“Christian nation,” rather than one in which persons of many faiths, and of no faith at
all, were civic equals. Another such idea was that claim that the heterosexual,
nuclear, patriarchal family was God’s will. Yet another was that faith in Jesus was the
only road to salvation.
“Protestants Abroad: How Missionaries Tried to Change the World but Changed
America.”[The New York Times, Feb. 24-25, 2018, pg. 10]

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