Sargent Shriver: The Marriage Between Chruch and State

Ever since the founding of the first English colonies in North America, a debate has raged over the competing roles of the church and the state in society. Some have argued that the church has an important role to play in the governance of society, while others have argued that there should be an inviolable wall between church and state. Stephen Mack traces this debate in his article “Wicked Paradox: The Cleric as Public Intellectual”. Mack writes about the distinct tension between the religious sphere and the political sphere in America today. He notes that the foundations of our democratic society are rooted in the religious convictions of America’s founders. While he argues that religion and politics can’t merge completely with out damaging both, Mack maintains that it is not possible or desirable to bar the fundamental beliefs that form the foundation of religion from our public life. He explains that many leaders, such as the leaders of the great reform movements from the Abolition Movement, to the War on Poverty, were inspired by their religious beliefs. Sargent Shriver is an example of just such a leader. While serving publically in the administrations of John F. Kennedy and Lyndon Johnson, he drew personal inspiration from his faith. His deeply-held Catholic values helped guide his public service.

            Shriver served his country during a time of tremendous upheaval. In the 1960’s, the Civil Rights struggle was creating great tensions at home while the Cold War was being waged throughout the world. It was a time that tested America’s values. As a public servant, Shriver struggled to carry out policies that were effective in a practical, secular sense. However, in everything he did, he was guided by his religious convictions. Shriver attended mass every morning without fail. He was renowned for asking where the local church was wherever he traveled. Shriver was a big believer that in order to properly express our love for God and others we must be servants. Shriver thought that the choices that we made religiously and our level of faith were a necessary part of our existence as humans. He believed that our involvement in religion should be thought of as a way to recognize our shared values and to spark conversation especially in the political realm. Ultimately, Shriver thought that faith was the perfect way to form “pathways to peace” and should never be used to create barriers between us. One of the values that Shriver drew from his faith and that guided him throughout his public service was the principle of non-violence. As Shriver stated in his address to the A.M.E Bishops Council in 1966,

Non-violence is only a prohibition. It is negative. What we need is an affirmation—a way of acting that makes sense that can capture the spirit and allegiances of men. I believe that in the Civil Rights movement, in the War on Poverty, in the Peace Corps we have found that affirmative faith.

In this statement, Shriver shows that he drew no boundary between his personal faith and his public service; rather, his faith served as the cornerstone in his work to further the public good. Shriver felt humbled by his duty to serve his fellow man, and it was this religious duty that inspired him to pursue his various campaigns.

     As the career of Sargent Shriver exemplified, the work of many public figures is ultimately founded in their personal faith. Their religious convictions represent their core values that guide how they treat their fellow man and define what it means to struggle for a better world. To remove these core values from their public service would be to destroy the very foundation upon which their sense of community rests.

Sargent Shriver: The Role of the Public Intellectual

In his article, “the ‘Decline’ of Public Intellectuals?”, Stephen Mack notes that many members of the American intelligentsia worry that intellectuals have lost their standing in American culture. Mack observes that many of the intelligentsia think of intellectuals as a class in decline. However, Mack argues that intellectuals are not important as a class; rather, they are important for the work that they do. That work is to generate criticism that may lead to improvements in our society. Intellectualism is a process that does not belong to a limited class of people. In a democracy, it should be encouraged in the citizenry as a whole. An example of a public intellectual who fits this mold is the late Sargent Shriver. In his work on the behalf of the Peace Corps, the War on Poverty, and various other campaigns, Shriver brought his cultural insights to the masses to improve the American society.

            Shriver’s first public role was as the head of the newly founded Peace Corps under President Kennedy. He was appointed as leader in 1961 and charged with the task of developing an organization that would allow young Americans to volunteer to be sent through out the world to assist in development to those in need, as well as serve as ambassadors of the United States. While there was early skepticism, Shriver won over doubters with his passion and eloquence. In describing the mission of the Peace Corps, Shriver stated,

Be servants of peace. Work humbly, persistently and intelligently. Weep with those who are sorrowful. Care for those who are sick. Serve your neighbors. Serve your towns. Serve the poor. That is your challenge.

Shriver recognized that the key to promoting peace and good relations through out the world was to serve the interests of other countries. Shriver further recognized that in order for this idea to take root, he would have to promote it publically. His ability to inspire young people through out America helped develop the Peace Corps into an enduring program which has helped millions of people through out the world and has helped to put on display the best qualities of Americans.

            After heading the Peace Corps, Shriver next helped to lead Lyndon Johnson’s War on Poverty.  Again, this campaign drew from an intellectual movement. Johnson, Shriver, and others recognized that poverty was a social evil that needed to be addressed directly. Shriver recognized that poverty was a symptom of imbalances within our society as a whole and not just a reflection of the problems within poor communities.  Therefore, Shriver helped lead a multi-pronged campaign to address such issues as access to education, job training, and affordable housing. As Shriver stated to the National Bar Association in 1966, 

If the War on Poverty means anything, it is a statement that we must look – not just to the poor—but to the whole cloth too—and even to the loom. The whole fabric of our society must be rewoven—and the patterns we must weave are patterns of justice, opportunity, dignity, and mutual respect.

Shriver’s involvement in the war on poverty helped lead to the establishment of many successful programs such as Head Start, Job Corps, VISTA, Legal services for the Poor and much more. It was Shriver’s ability to inspire others that allowed his ideas to spread and transform the country.

            Sargent Shriver serves as a model for the role that public intellectuals can play in our society. Shriver was an intellectual that who did not remain in an ivory tower. Shriver believed that his insights should be put into action and shared with the larger society to have the greatest effect possible. Shriver fits into Mack’s idea of a public intellectual according to his article. Far from being an intellectual snob, Shriver believed in bringing his messages to the masses to make America the best place it could be.

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