The Next U.S. President and the Iran Nuclear Deal

glass chess piecesThere are good and sufficient reasons for arguing for and against the nuclear agreement with Iran. Far too much ambiguity exists in human affairs, especially in international relations, to conclude in any absolute sense that either camp has nailed it. The optimists tend to applaud the deal. The pessimists tend to conclude that the deal has us stepping off the cliff. The former trust heavily in the good in human nature. The latter assume, to borrow a word from the field of theology, that human sin prevents reaching responsible compromises among adversaries.

And then there are the diplomats and negotiators. In the real world of international relations, with its perennial admixtures of the constructive and the destructive, they are tasked with finding ways wiser than war. The dilemma they face is called “the problem of peaceful change,” and they focus on finding responsible compromises to try to solve it. To put it in words from the New Testament, “If it is possible, as far as it depends on you, live at peace with everyone.” Here, it is regrettably affirmed that in any given situation between individuals, peace may not be possible, yet one of the parties at least still must try. For peace may be possible.

If that is the predicament between individuals, and everyone knows that it is, then in predicaments between adversarial nations, efforts toward more peaceable agreements will be much more difficult. But finding wisdom for war prevention may be possible. This is what diplomats and negotiators are tasked to do. And so we now have, instead of war, the nuclear agreement with Iran.

There will be a new American president one year from now and a new Iranian president a year and a half later. Only God, and novelists, know the future. But the following “if … then” scenario seems a pretty sure bet. If the next U.S. president takes steps to pull us out of the nuclear agreement then the hardliners in Tehran will cry foul. They will say to Iran’s more moderate President Hassan Rouhani, whose team negotiated the nuclear deal with the P5+1 nations, “We told you so. You can’t trust the United States.” And then the regime will most likely manipulate into office in 2018 a nightmare Iranian president.

The regime employed this very strategy ten years ago. As Trita Parsi explains at length in his book Treacherous Alliance, Tehran formally reached out to Washington in the spring of 2003 with a comprehensive proposal to start high-level talks on points of contention between the two nations, including about Iran’s nuclear program. But the George W. Bush administration immediately and rudely snubbed the reach out, despite the fact that Iran had been a key actor with the United States in ousting the Taliban and al Qaeda from power in Afghanistan. “An opportunity for a major breakthrough had been willfully wasted,” Paris writes. In Tehran, “the American nonresponse was perceived as an insult.”

The hardliners played the snub skillfully. They undermined the peaceable foreign policy initiatives that Iran’s then president, the more moderate Mohammad Khatami, had in place toward America. They excluded nearly every moderate political candidate from seeking seats in the next parliamentary elections. And they stacked the presidential deck in favor of the sophomore mayor of Tehran, Mahmoud Ahmadinejad, in 2005.

Mark Twain is reputed to have said that history may not repeat itself but it sure does rhyme. Constitutionally, it would be possible through executive orders for the next America president to disrespect the Joint Comprehensive Plan of Action (JCPOA), as the nuclear agreement is formally known. New U.S. sanctions could be introduced and the U.S. could withdraw from key committees that oversee the accord.

Of course neither the U.S. nor the other signatory nations to the deal should not sit passively by if Iran makes a habit of violating terms of the agreement, but harsh penalties are in place for dealing with such deceit.

Mr., or Ms., Next President, give the deal a chance. But go even further. Task diplomats and negotiators to use the deal to seek to better U.S. – Iran relations. Wisdom is better than weapons of war.

©2015 by Charles Strohmer

Image by Neural, permission via Creative Commons.

This editorial was originally published in The Mountain Press, Sunday, November 1, 2015.

Charles Strohmer is a frequent writer on politics, religion, and international relations. He is the author of several books and many articles and is the founding director of The Wisdom Project.

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THE ODDITY OF ANOTHER WAY

problems solvingPolitics, science, education, economics, society, and every other basic aspect of a nation’s life – in the long run these are not neutral subjects. The way in which these areas develop in the minds of individuals or communities is determined by the kind of god that governs the thinking of those individuals or communities. And that determines how collective problems are analyzed and solutions enacted.

This is vitally important to get into our heads, at least for anyone who wants to see a nation directed by a gospel-shaped wisdom: because the way the gospel thinks is different from other ways of thinking about sociology and politics and economics and foreign policy and so forth. A gospel-shaped wisdom is going to have different ways of analyzing such problems and offering solutions for them.

The difficulty is that a gospel-directed and -shaped wisdom for a nation’s problems may seem terribly odd to both individuals and communities. The reason for this is because the gospel doesn’t seem to fit in anywhere; it is different than the ways people are used to thinking about problems and solving them. (For an introduction to this phenomenon, refer to the series on Jesus as a Teacher of Wisdom in Ancient Palestine.)

Here I want to note some apt examples from theologian and philosopher John Peck, whom, I should add, was also my tutor. From a lecture many years ago, Peck’s observations about the oddity of gospel answers to the collective problems of a nation remains pertinent today:

“We are in a society which, since Freud, has been pleading increasingly diminished responsibility. Well, that makes the gospel assumption of human guilt seem pretty silly. And our politics is torn between individualism and collectivism and a lot of uneasy compromises in between. That makes the concept of the Trinity – a God of individuality in community – one God – an unbelievable God. puzzledIt makes the God-man Jesus an impossibility, logically anyway. And our economics is obsessed by the two alternatives of breakneck progress or stagnation. So that the idea of slowing up for the sake of the helpless seems an unrealistic idealism. It hasn’t got any space. And our education is so devoted to scientific measurables, that faith and hope and love sound a bit daft – because you can’t mark them on a dial.”

This is equally true in areas of interest to this blog, such as diplomacy, international relations, and foreign policy. In the U.S., foreign policy analysis and decision making, for instance, is deeply rooted in ideological thinking. This makes the idea of constructing international relations based on what the gospel would have to say about peace and human mutuality seem ridiculous.

If a nation is not run on a gospel-directed and -shaped wisdom, it is by default run on some other wisdom, on some other way of seeing national life and expressing it, on some other way of trying to analyze and solve its problems.

©2014 by Charles Strohmer

Boy image by Daniel (Permission via Creative Commons)