Civil Religion

"In 1980, Varieties of Civil Religion was the latest statement in the field of civil religion pioneered by Robert Bellah. Over thirty years later, scholarly interest in the field continues to grow. By examining the force of religion in politics and society, this book offers a comparative treatment that deepens the understanding of American civil religion and provides a lens for exploring civil religion in other societies, particularly those of Italy, Mexico, and Japan. Bellah and Hammond trace the historical development of the peculiarly American brand of civil religion as they unravel its sometimes baffling intricacies. Themes include the conviction that America is a chosen country and American power in the world is identical with divine will. The book also examines the vigorous counterbalance that has opposed unjust wars or demanded racial and social justice. Altogether, the health of a civil religion may be a prime indication of the overall health of any society. The authors state that when civil religious symbols are co-opted by ultraconservatives, and the philosophy of liberalism seems less adequate as a guide for public or private lives, a revival of public philosophy is urgently needed. Varieties of Civil Religion supports such a revival by making the religious aspect of our central tradition understandable in a nonreactionary way. It also reaffirms that American civil religion, with its deeper tradition of openness, tolerance, and ethical commitment, can make an essential contribution to a ""global order of civility and justice."""

Civil Religion offers philosophical commentaries on more than twenty thinkers stretching from the sixteenth to the twentieth century. It examines four important traditions within the history of modern political philosophy. The civil religion tradition, principally defined by Machiavelli, Hobbes and Rousseau, seeks to domesticate religion by putting it solidly in the service of politics. The liberal tradition pursues an alternative strategy of domestication by seeking to put as much distance as possible between religion and politics. Modern theocracy is a militant reaction against liberalism, reversing the relationship of subordination asserted by civil religion. Finally, a fourth tradition is defined by Nietzsche and Heidegger. Aspects of their thought are not just modern, but hyper-modern, yet they manifest an often-hysterical reaction against liberalism that is fundamentally shared with the theocratic tradition. Together, these four traditions compose a vital dialogue that carries us to the heart of political philosophy itself.

"An important concept that scholars have used to help understand the relationship between religion and the American nation and polity has been 'civil religion.' A seminal article by Robert Bellah appeared just over fifty years ago. A multi-disciplinary array of scholars in this volume assess the concept's origins, history, and continued usefulness. In a period of great political polarization, considering whether there is hope for a unifying value and belief system seems more important than ever"--

Inspired by Machiavelli, modern philosophers held that the tension between the goals of biblical piety and the goals of political life needed to be resolved in favor of the political, and they attempted to recast and delimit traditional Christian teaching to serve and stabilize political life accordingly. This volume examines the arguments of those thinkers who worked to remake Christianity into a civil religion in the early modern and modern periods. Beginning with Machiavelli and continuing through to Alexis de Tocqueville, the essays in this collection explain in detail the ways in which these philosophers used religious and secular writing to build a civil religion in the West. Early chapters examine topics such as Machiavelli’s comparisons of Christianity with Roman religion, Francis Bacon’s cherry-picking of Christian doctrines in the service of scientific innovation, and Spinoza’s attempt to replace long-held superstitions with newer, “progressive” ones. Other essays probe the scripture-based, anti-Christian argument that religion must be subordinate to politics espoused by Jean-Jacques Rousseau and David Hume, both of whom championed reason over divine authority. Crucially, the book also includes a study of civil religion in America, with chapters on John Locke, Montesquieu, and the American Founders illuminating the relationships among religious and civil history, acts, and authority. The last chapter is an examination of Tocqueville’s account of civil religion and the American regime. Detailed, thought-provoking, and based on the careful study of original texts, this survey of religion and politics in the West will appeal to scholars in the history of political philosophy, political theory, and American political thought.

Americans have long considered their country to be good—a nation "under God" with a profound role to play in the world. Yet nothing tests that proposition like war. Raymond Haberski argues that since 1945 the common moral assumptions expressed in an American civil religion have become increasingly defined by the nation's experience with war. God and War traces how three great postwar “trials”—the Cold War, the Vietnam War, and the War on Terror—have revealed the promise and perils of an American civil religion. Throughout the Cold War, Americans combined faith in God and faith in the nation to struggle against not only communism but their own internal demons. The Vietnam War tested whether America remained a nation "under God," inspiring, somewhat ironically, an awakening among a group of religious, intellectual and political leaders to save the nation's soul. With the tenth anniversary of 9/11 behind us and the subsequent wars in Iraq and Afghanistan winding down, Americans might now explore whether civil religion can exist apart from the power of war to affirm the value of the nation to its people and the world.

In the aftermath of the Civil War, the Lost Cause gave white southerners a new collective identity anchored in the stories, symbols, and rituals of the defeated Confederacy. Historians have used the idea of civil religion to explain how this powerful memory gave the white South a unique sense of national meaning, purpose, and destiny. The civil religious perspectives of everyone else, meanwhile, have gone unnoticed. Arthur Remillard fills this void by investigating the civil religious dis­courses of a wide array of people and groups—blacks and whites, men and women, northerners and southerners, Democrats and Republicans, as well as Catholics, Protestants, and Jews. Focusing on the Wiregrass Gulf South region—an area covering north Florida, southwest Georgia, and southeast Alabama—Remillard argues that the Lost Cause was but one civil religious topic among many. Even within the white majority, civil religious language influenced a range of issues, such as progress, race, gender, and religious tolerance. Moreover, minority groups developed sacred values and beliefs that competed for space in the civil religious landscape.

In 1980, Varieties of Civil Religion was the latest statement in the field of civil religion pioneered by Robert Bellah. Over thirty years later, scholarly interest in the field continues to grow. By examining the force of religion in politics and society, this book offers a comparative treatment that deepens the understanding of American civil religion and provides a lens for exploring civil religion in other societies, particularly those of Italy, Mexico, and Japan. Bellah and Hammond trace the historical development of the peculiarly American brand of civil religion as they unravel its sometimes baffling intricacies. Themes include the conviction that America is a chosen country and American power in the world is identical with divine will. The book also examines the vigorous counterbalance that has opposed unjust wars or demanded racial and social justice. Altogether, the health of a civil religion may be a prime indication of the overall health of any society. The authors state that when civil religious symbols are co-opted by ultraconservatives, and the philosophy of liberalism seems less adequate as a guide for public or private lives, a revival of public philosophy is urgently needed. Varieties of Civil Religion supports such a revival by making the religious aspect of our central tradition understandable in a nonreactionary way. It also reaffirms that American civil religion, with its deeper tradition of openness, tolerance, and ethical commitment, can make an essential contribution to a "global order of civility and justice."

This title was first published in 2002: Perspectives on Civil Religion introduces the concept of civil religion, examines the use of the concept in recent scholarship and investigates examples of civil religion in the contemporary world. The book sets out to explore tensions and complexities in the relationship between the 'sacred' and the 'secular', and draws on two major case studies for in-depth illustration of key issues. It looks first at the development of rituals of remembrance from the American civil war, British and American responses to the two world wars and the controversial Vietnam Veterans Memorial in Washington. It then considers civil religion in the Italian city of Siena, especially in relation to the Palio of Siena and Sienese devotion to the Virgin. The five textbooks and Reader that make up the Religion Today Open University/Ashgate series are: From Sacred Text to Internet; Religion and Social Transformations; Perspectives on Civil Religion; Global Religious Movements in Regional Context; Belief Beyond Boundaries; Religion Today: A Reader