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Was it lack of space or was it lack of time that made Katha Pollitt so bland and lenient about the current state of religious leadership in our country and our culture ["God Changes Everything," April 1]? She mentioned the obvious degeneration of the Roman Catholic Church into a protection racket for child rapists, true. She also instanced the way in which Judaism has become prostituted to the uses of messianic colonialism in Palestine. But this is merely to tinker with the problem. What about Billy Graham, who has been Protestant father-confessor to every President from Eisenhower to Clinton, and who has achieved the status of America's mainstream cleric?

He ain't heavy, Father, he's my brother.
I can take him by myself from here.

Also, after what we've all been reading,
We don't like to have you priests too near.

Let's say there was a school system or a chain of clinics on whose professional staff were a certain number of men who molested the children in their care and who, whenever this behavior came to the attention of their superiors, were shifted to another school or clinic, with parents and colleagues, not to mention the justice system, kept in the dark whenever possible. Imagine that this practice continued for thirty years through a combination of out-of-court settlements, sympathetic judges and politicians, stonewalling lawyers, suppression of information, fulminations against the media. Don't you think that when the story finally broke, the men who had made and implemented the policy would be held legally responsible--for something? Certainly they would lose their jobs.

Bring God into the picture, though, and everything changes. The bishops who presided over the priestly pedophilia in the Catholic Church's ever-expanding scandal are not likely to follow Boston's Father Geoghan, convicted and sentenced to nine to ten years and facing more charges, into the dock, much less the cellblock. After all, they are men of God. Thanks to God, the Catholic Church can run a healthcare system--10 percent of private hospitals in the United States--that refuses to practice modern medicine where women are concerned: not just no abortion but also no birth control, no emergency contraception for rape victims, no sterilization, no in vitro fertilization. The church can agitate against the use of condoms to prevent the spread of AIDS, even in desperate Africa, a position as insane as South African President Thabo Mbeki's stance against antiretroviral AIDS drugs, but that generates a lot less outrage in the West. It can lobby in Ireland against allowing suicidal women to have abortions and intimidate a 14-year-old rape victim in Mexico into carrying to term; it can practice total sex discrimination, barring women from the priesthood and therefore from sharing in the political life of the church, and still demand to be taken seriously when it speaks of human rights or ethics--rather like the Philadelphia parochial school recently reported as giving academic extra credit to students who march in antiabortion-rights demonstrations even as the church goes after public funding through vouchers. No secular institution could get away with any of this, any more than a secular psychotherapist or family counselor could get away with telling poor mad Andrea Yates what the Protestant evangelist Michael Peter Woroniecki did: that Eve was a witch whose sin required atonement in the form of perfect motherhood and that working mothers are "wicked."

Another example: Let's say a group of Americans decide that they would like to live where they believe their ancestors lived 2,000 years ago, even though other people have been living there for centuries and don't like the idea one bit. If these people were Cajuns who wanted to park themselves in the Bois de Boulogne, everyone would think they were out of their minds. If they were American blacks taking over swatches of Ghana, people--including many black people--would laugh at their historical pretensions and militaristic grandiosity. It would certainly be a relevant point that these settlers are not displaced persons or refugees--they have perfectly good homes already. But once again, God changes everything: The former Brooklynites, Philadelphians and Baltimoreans now camping out in "Judea" and "Samaria" (the West Bank to you) wave the Bible and the Israeli government lavishes on them all sorts of privileges--cheaper mortgages, income tax breaks, business development and housing grants--with results that are disastrous for Israel and Palestinians alike and that now threaten the peace of the entire world. In a recent front-page story, the New York Times treated the longing of Palestinians in the West Bank and Gaza to return to their homes in Israel proper as a psychological obstacle to their forging any kind of rational future, individual or collective, and maybe it is-- maybe it would be better for them to forget the old homestead and demand reparations. But at least the old woman mourning a sewing machine left behind when she fled Beersheba fifty years ago really, personally owned that sewing machine; the family picnicking year after year in the ruins of its former property has living memories of farming that plot of land. It is not a notional "ancestral" possession supposedly guaranteed in perpetuity by God. In this case, the religious fanaticism is not coming from the Muslims.

Elsewhere, of course, it is. God has been particularly busy in the Islamic world, building madrassahs, issuing fatwas, bringing in Sharia with its bloody stumps and beheadings and floggings and stonings--seventeen people have been stoned to death so far under the "progressive" Khatami regime in Iran--and underwriting a wide variety of dictators and monarchs and warlords. When gods start multiplying, matters don't improve: Polytheistic Hindu zealots have slaughtered 700 people, including many children, in revenge for the torching by Muslims of a train carrying Hindus from the site of the Ayodhya mosque, destroyed by a Hindu mob in 1992 because it supposedly occupied the site where the god-king Ram was supposedly born. As I write, Hindu fanatics are threatening to fight Muslims for a strand of beard hair preserved in a Muslim shrine in Srinagar, which they claim belongs not to Mohammed but to Hindu religious leader Nimnath Baba. How many children will be burned to death over the proper attribution of that holy facial hair?

Think of all the ongoing conflicts involving religion: India versus Pakistan, Russia versus Chechnya, Protestants versus Catholics in Northern Ireland, Muslim guerrillas in the Philippines, bloody clashes between Christians and Muslims in Indonesia and Nigeria, civil war in Sudan and Uganda and Sri Lanka, in which last the Buddhist Sinhalese show a capacity for inflicting harm on the admittedly ferocious Hindu Tamils that doesn't get written up in Tricycle. It's enough to make one nostalgic for the cold war--as if the thin film of twentieth-century political ideology has been stripped away like the ozone layer to reveal a world reverting to seventeenth-century-style religious warfare, fought with twenty-first-century weapons. God changes everything.

Boston's Bernard Cardinal Law deserves the Watergate Award for Obfuscatory Declamation: He has characterized his nearly two decades of cover-up of felonies--namely, the rape and molestation of hundreds of Boston-area children by scores of priests--as "tragically incorrect." Records uncovered by the Boston Globe's Spotlight Team disclose the shocking extent to which Law's cold-shouldering of young victims made him an enabler of known recidivist pedophiles, including former priest John Geoghan, whose thirty-six-year spree of child sexual exploitation ended in a prison sentence on February 21.

Over and over, Law sought to pay hush money to victims of known molesters and then moved the predators to new parishes, where they once again had access to children. For years Law counted on the cooperation of several judges who, sharing his belief that the faith of rank-and-file church members might not survive a reckoning with the truth about the priestly criminals in their midst, moved to seal archdiocese files. Even as the child-rape stories were breaking, Law permitted his lawyers to pursue a defense based on "comparative negligence"--the theory that the abuse was partially due to victims' negligence.

Ever since Superior Court Judge Constance Sweeney's November ruling forced public release of documents detailing the crimes, the Cardinal's voice has had a from-the-bunker timbre. At his official residence, Law has been hunkered down with wealthy male advisers from Boston's Catholic elite--bankers, executives, university presidents and politicians who together calibrate the spin of each statement that issues from the Chancery. But sometimes a furious Law bursts through the kitchen-cabinet insulation: His Nixonian response to the news that nearly half of polled Boston Catholics want him to resign--including those faithful who keep a Law-Must-Go vigil in front of his residence--was to declare them enemies of the Church. His persistent disparagement of the Globe reporters who sued to unseal those documents is not a response to stress; it's his longstanding M.O. In 1992, after the Globe exposed Father James Porter as a serial rapist, the cosmopolitan Harvard-man Cardinal inveighed, "By all means, we call down God's power upon the media, particularly the Globe."

While the US Catholic Church has so far paid out $1 billion in settlements for clerical molestation cases, the predator priests are less emblems of fatal flaws in doctrine--including the doctrine of celibacy--than they are evidence of the mortal danger posed by any institutional leadership that perpetuates the myth that it is answerable to no laws but its own. (This presumption of immunity has taken an ominous new turn, as bishops across the country fling priests alleged to have molested from their jobs: As one Massachusetts picket sign reads: There Is No Due Process in Cardinal's Law.) Protestants have sustained public-relations catastrophes and paid huge sums for years of cover-ups: In December the Anglican Church of Canada announced that ten of its thirty dioceses are facing bankruptcy as a result of child sexual-abuse claims. Australian Governor General Peter Hollingworth faces mounting cries for his resignation since evidence surfaced that while he was an archbishop, he grossly mishandled cases of pedophilia. The children sexually exploited by Deacon Robert Tardy of Washington's Peace Baptist Church have never heard one word of apology from church authorities. Predators and their protectors are also ensconced within synagogue walls. This past summer Boca Raton's Jerrold Levy, rabbi of the largest Reform congregation in the South, was prosecuted for procuring underage boys in four states via the Internet. After he was convicted on one count, federal prosecutors abruptly reversed their sentencing recommendation from sixty years to six and a half, reportedly because of pressure from influential synagogue members. Several weeks ago Cantor Howard Nevison of Manhattan's famed Temple Emanu-El was arrested for an alleged two-generation-long rampage of child rape; some suspect his low bail is connected to Manhattan DA Robert Morgenthau's position as a trustee of Nevison's temple.

As Law's regime wrapped a blanket around criminals in the priesthood, it swung a terrible swift sword in the direction of women aspiring to fuller participation in Catholic liturgy. Two years ago, an organization called Massachusetts Women-Church, made up primarily of lifelong-Catholic mothers and grandmothers advocating the ordination of women, was banned by Law from church-affiliated buildings. When members picketed outside a church, Law shouted at them, "You are in violation of your faith!"

Treating women as contaminants and children as invisible while coddling criminals in Roman collars allowed Boston's imperial bishopric to shore up support for Law's real goal: making a permanent move to Rome as the first American Pope. If Law had been, say, director of a daycare center or a summer camp, he would probably be on his way to jail. But with powerful people at his elbows, Law is as unlikely to serve prison time as he was to let the violated bodies of children get in the way of his career building. When Boston Catholics finally force him out, he'll probably be humming "My Way" as he packs his bags.

Pat Buchanan surely holds the record for the greatest impact on a presidential election with the fewest votes. With less than 0.43 percent of the tally nationally, he still managed to decide the 2000 election. But for the thousands of votes mistakenly cast for Buchanan in Palm Beach because of the infamously confusing "butterfly" ballot, Al Gore would be President today and George W. Bush would be the Republican Michael Dukakis.

Buchanan's pernicious influence, however, did not end with the 2000 election. He's now picking up where he left off with his infamous "cultural war" speech to the 1992 Republican convention, a speech, as Molly Ivins quipped, that "sounded better in the original German." Well, Buchanan's been translating from Deutsch again, this time with The Death of the West: How Dying Populations and Immigrant Invasions Imperil Our Country and Civilization, his new book. The Death of the West harks back to the xenophobic jeremiads of the early twentieth century, such as Madison Grant's The Passing of the Great Race, Lothrop Stoddard's The Rising Tide of Color, Houston Stewart Chamberlain's The Foundations of the Nineteenth Century and Oswald Spengler's The Decline of the West.

Indeed, enterprising journalists and historians looking to expose the next Stephen Ambrose or Doris Kearns Goodwin should consider comparing Buchanan's book side by side with these others. In addition to revising Spengler's title, Buchanan shares Stoddard's love of watery metaphors--both books gush with rising tides, surging oceans and flooding rivers of nonwhites, all of which push inexorably against the ever more precarious dams and dikes around the white world. The two authors also share a predilection for quoting Rudyard Kipling, the poet laureate of the "white man's burden."

Each of these earlier books shares the same simple theme: It's Us against Them, and with fewer and fewer of Us and more and more of Them, things look grim for Us. Buchanan readily accepts the "demography is destiny" argument: "As a growing population has long been a mark of healthy nations and rising civilizations, falling populations have been a sign of nations and civilizations in decline." Buchanan's data clearly put the West into the latter category. "In 1960, people of European ancestry were one-fourth of the world's population; in 2000, they were one-sixth, in 2050, they will be one-tenth. These are the statistics of a vanishing race."

And who's responsible for this disappearance? For Buchanan, women bear most of the blame. Liberated by technological and cultural changes, he argues, Western women have abandoned their true calling as designated racial breeders. "Only the mass reconversion of Western women to an idea that they seem to have given up--that the good life lies in bearing and raising children and sending them out into the world to continue the family and nation--can prevent the Death of the West."

Faced with declining birthrates, the only alternative available to Western nations if they wish to maintain themselves is massive immigration from the burgeoning populations of Asia, Africa and the Middle East. But for Buchanan, this medicine is worse than the disease, since immigration on this scale entails the introduction of too many nonwhite non-Christians. Regarding Europe, he writes: "And as the millions pour into Europe from North Africa and the Middle East, they will bring their Arab and Islamic culture, traditions, loyalties, and faith, and create replicas of their homelands in the heartland of the West. Will they assimilate, or will they endure as indigestible parts of Africa and Arabia in the base camp of what was once Christendom?" Clearly he thinks the latter. The United States faces a similar danger, he warns: "Uncontrolled immigration threatens to deconstruct the nation we grew up in and convert America into a conglomeration of peoples with almost nothing in common--not history, heroes, language, culture, faith, or ancestors. Balkanization beckons."

Buchanan must know that many have rung this tocsin before him, and each time it has been a false alarm. The West's population has probably declined relative to the rest of the world ever since the Western world defined itself as such. For example, when Stoddard wrote in 1922, he sounded the alarm because Western nations had declined to only one-third of the world's population. By 1960, as Buchanan points out, the Western share of the world's population had fallen to one-fourth. Despite this relative decline in population, he considers 1960 as the height of Western power and influence. Furthermore, most evidence suggests that Western nations are at least as powerful now as in 1960, even with the decline in population.

Buchanan's warnings about the United States ring just as hollow. Of the 30 million foreign-born residents, he claims, "Even the Great Wave of immigration from 1890 to 1920 was nothing like this." He's right--that wave surpassed the current one. Today, foreign-born residents make up about 11 percent of the US population, but from the 1870s to the 1920s, that number fluctuated between 13 percent and 15 percent.

Buchanan, however, also argues that today's immigrants are fundamentally different from earlier generations of newcomers; but again, there's no evidence for this. America was hardly more familiar to a Southern Italian peasant who came to New York City in 1900 than it is to an immigrant today from Nigeria or the Philippines. If anything, the spread of global markets and American popular culture has made recent immigrants more attuned to the ways of their new home than their predecessors of a century ago. Furthermore, the bulk of contemporary immigrants come from Latin America, and thus possess the Christian faith that Buchanan views as central to any definition of America. Indeed, the vast majority of Latin American immigrants share Buchanan's Catholicism. Nonetheless, these immigrants "not only come from another culture, but millions are of another race," making it difficult if not impossible for them to assimilate into US society. While Buchanan might consider Latinos as his brothers in Christ, he draws the line at having them as neighbors or fellow citizens.

September 11, Buchanan argues, painfully exposed the threat from contemporary immigrants: "Suddenly, we awoke to the realization that among our millions of foreign-born, a third are here illegally, tens of thousands are loyal to regimes with which we could be at war, and some are trained terrorists sent here to murder Americans." But the past is full of similar warnings about the enemy within. During World War II, anti-Japanese prejudices combined with national security concerns to result in the internment of thousands of US citizens. During World War I, "unhyphenated" Americans saw German-Americans as the Kaiser's minions, engaging in sedition and sabotage to aid the cause of the Fatherland. Yet as these instances demonstrate, the real threat, then as now, existed largely in fevered nativist minds.

This selective and myopic view of American nativism runs throughout The Death of the West. On the one hand, Buchanan refers to nativist statements by such people as Benjamin Franklin, Theodore Roosevelt and Calvin Coolidge to support his assertion that concerns over immigration are not un-American. On the other hand, while he is correct that nativism has always been one of America's multiple political traditions, Buchanan has nary a mention of how pervasive, inaccurate and pernicious such sentiments have been. Of the Know-Nothings, he knows nothing. He quotes Al Smith, the first Catholic nominated for the presidency by a major party, but includes no mention that anti-Catholic prejudices made a major contribution to his landslide defeat in the 1928 election, as he was vigorously opposed by Protestant leaders and groups such as the Ku Klux Klan. (After the election, the joke went, Smith sent a one-word telegram to the Pope: "Unpack.") To Buchanan, it seems, anti-Catholic sentiment is a recent development and limited to left-wing intellectuals. Overall, he chooses to ignore the fact that nearly every immigrant to this country confronted nativists who argued that their race, religion, ethnicity or culture made them unfit to become full American citizens. Furthermore, if these previous nativists had had their way, they would have excluded the ancestors of most current American citizens, including Buchanan's.

Buchanan recognizes that he's in a minefield with this subject, and he makes some efforts to tread lightly. To rebut accusations that he's an anti-Semite, he sheds crocodile tears over the danger to Israel from a growing Arab population and occasionally (but not consistently) refers to America's Judeo-Christian values. But like Dr. Strangelove's hand, Buchanan's anti-Semitism refuses to stay under control. As examples of conservative leaders who have failed to fight the culture wars with sufficient zeal, he singles out Irving Kristol, Gertrude Himmelfarb and Norman Podhoretz. One might well ask why these three when one could level similar charges against Jack Kemp, Bob Dole, John McCain and even George W. Bush.

By the end of the book Buchanan has dropped all pretenses, declaring America to be a Christian nation. His racism is equally apparent. For example, in addition to warning that many current immigrants are of a different--that is, nonwhite--race, he includes a lengthy discussion of black crime rates. Given that most blacks can trace their American ancestry back further than most white Americans, it's clear that Buchanan defines America not by "history, heroes, language, culture, faith, or ancestors" but by race.

If Buchanan's diagnosis of the problem is objectionable, his solution is even worse. For him, democracy, a shared culture and even a common race offer no defense against the West's impending doom. Rather, he argues, "If the West expects a long life, it had best recapture the fighting faith of its youth." And what were these youthful characteristics? "Protestant monarchs and Catholic kings alike did not flinch at burning heretics or drawing and quartering them at the Tyburn tree. The Christianity that conquered the world was not a milquetoast faith, and the custodians of that faith did not believe all religions were equal. One was true; all the rest were false." To believe otherwise invites disaster, "For it is in the nature of things that nations and religions rule or are ruled."

Buchanan's right-wing nativism is nothing new, so it might be tempting to dismiss him and his book as inconsequential. After all, didn't the 2000 election prove that Buchanan had only marginal electoral support and that even the Republican Party considers his views too extreme? But votes don't always measure influence, and The Death of the West has clearly struck a responsive chord. Not only does it stand near the top of the New York Times bestseller list, but its author remains a prominent fixture on the TV talk-show circuit. Indeed, it's interesting to contrast the reception of The Death of the West with that of Buchanan's previous book, A Republic, Not an Empire. The latter set off a firestorm of criticism, especially among Republicans and conservatives, when Buchanan argued that Hitler had not threatened the United States. If anything, The Death of the West is even worse, since Buchanan moves beyond minimizing the danger of Hitler to the open espousal of many of his doctrines. Yet this time around, the conservative commentators have not been nearly as critical. Then, of course, Buchanan was in the middle of bolting the GOP, potentially splitting the conservative vote and throwing the election to the Democrats. None of this came to pass, with Buchanan even helping Bush to win Florida. But the lesson seems clear: Conservatives are more than willing to tolerate Buchanan's racism and xenophobia, so long as he doesn't pose a direct threat to their political interests.

Even more disturbing than Buchanan's kid-gloves treatment by the media and the right is that the book's popularity stems from and seems likely to reinforce the upsurge in nativist sentiments after September 11. For many Americans, those tragic events gave even more reason to see the world in manichean terms and to divide Americans along lines of race, religion and ethnicity. Consequently, relatively open immigration policies came under attack. In Congress, a House caucus devoted to immigration restriction doubled in membership after September 11. Representative James Traficant, Democrat of Ohio, spoke for many of those members when he asked, "How do you defend your home if your front and back doors are unlocked? What do we stand for if we can't secure our borders? How many more Americans will die?... If 300,000 illegal immigrants can gain access to America every year, trying to find a better life, do not doubt for one moment that a larger contingent of people with evil intentions could gain entry into America and continue to kill American citizens."

Thankfully, such sentiments have not gained much headway in the ensuing months. Although the Bush Administration has backed off its proposal for granting amnesty to illegal immigrants from Mexico, it has shown few signs of embracing significant immigration restrictions in response to September 11 and has even agreed to restore food-stamp eligibility to legal immigrants. In Congress, immigration opponents have failed even to gain a formal hearing for their proposals. Yet the popularity of The Death of the West shows that nativist attitudes have not disappeared, and Buchanan's diatribe will undoubtedly help reinforce such views. Furthermore, both opponents and supporters of open immigration recognize that another incident of terrorism is perhaps all that is needed to turn The Death of the West from polemic to policy.

What would Jesus do? It's a no-brainer; he would leave the Christian Coalition, take a consulting job with Enron and then use his divine power to make George W. Bush president.

In these heated times, what does the word 'fundamentalist' mean? Well, it all depends on whom you ask.

In rebuilding Afghanistan, lessons should be learned from Turkey and Egypt when it comes to the separation of church and state.

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