In May 2007 I was at a conference with Darius Rejali, the distinguished torture researcher and analyst. During a break, he turned to me and said, in reference to our own country, “You know, of course, that there are five steps which would bring torture to an end.” First, he said, the rules of interrogation must be clear. Where conflicting directives exist, as at Abu Ghraib, the situation is rife for abuse. Double standards cannot be tolerated. It is imperative that intelligence operatives of the CIA, for example, or the Navy SEALs be held to the high standards—without loopholes—that are required by the Army Field Manual.
In an episode of the Fox television drama 24, the hero Jack Bauer (played by Kiefer Sutherland) desperately needs information to protect national security. To get it, Jack knocks a man unconscious and ties him to a chair. Ripping the electrical cord out of a lamp, he applies the current to the man’s bare chest when he refuses to cooperate with Jack’s questioning.
Though President Bush has repeatedly maintained that the U.S. does not engage in torture, his administration continues to equivocate. It has insisted that terrorists need not be treated like ordinary combatants. It has admitted to practicing waterboarding (simulated drowning) and refuses to rule out that inhumane practice despite the objection of most legal experts, civilian and military.
Calling tough interrogation methods a “valuable tool” in the war on terrorism, President Bush last month vetoed a bill to outlaw waterboarding in a rebuke to congressional Democrats and mainstream church leaders, including signers of a “United Methodists Do Not Torture” petition.
After keeping a collective silence in 2003 and 2005, the majority of delegates to this year’s biennial General Assembly of the Christian Church (Disciples of Christ) expressed moral opposition to the U.S.-led war in Iraq.
Twenty-seven U.S. religious figures, including some evangelical Christians, have endorsed a strong statement against the use of torture by the American military and security forces, saying “the soul of our nation” is at stake.
When war causes us to suppress our deepest religious and moral convictions, we cave in to a “higher religion” called war. Yes, there is beauty in patriotism, in its unselfishness and love of country. But this beauty makes for what Reinhold Niebuhr called the “ethical paradox in patriotism”—a tendency to transmute individual unselfishness into national egoism. When this happens, the critical attitude of the individual is squelched, permitting the nation to use “power without moral constraint.”