Religion And Republic

America's preeminent religious historian reflects on the critical role of religious diversity in our national self-understanding.

A balanced and lively look at the role of religion between colonization and the 1840s.

"Do you know if you are going to heaven?" Shortly after being appointed the first Director of Faith-Based and Community Initiatives—the "faith czar"—John J. DiIulio Jr. was asked this question. Suddenly DiIulio, a Catholic Democrat who pioneered programs for inner-city children, was acutely aware that he was no longer a private citizen who might have humored the television evangelist standing before him. Now he was, as he recalls in his introduction—"responsible for assisting the president in faithfully upholding the Constitution . . . and faithfully acting in the public interest without regard to religious identities." Using his brief tenure in the George W. Bush administration as a springboard, this lively, informative, and entertaining book leaps into the ongoing debate over whether as a nation America is Christian or secular and to what degree church-state separation is compelled by the Constitution. Avoiding political pieties, DiIulio makes an impassioned case for a middle way. Written by a leading political scholar, Godly Republic offers a fast-paced, faith-inspired, and fact-based approach to enhancing America's civic future for one and all.

Despite constitutional limitations, the points of contact between religion and politics have deeply affected all aspects of American political development since the founding of the United States. Within partisan politics, federal institutions, and movement activism, religion and politics have rarely ever been truly separate; rather, they are two forms of cultural expression that are continually coevolving and reconfiguring in the face of social change. Faithful Republic explores the dynamics between religion and politics in the United States from the early twentieth century to the present. Rather than focusing on the traditional question of the separation between church and state, this volume touches on many aspects of American political history, addressing divorce, civil rights, liberalism and conservatism, domestic policy, and economics. Together, the essays blend church history and lived religion to fashion an innovative kind of political history, demonstrating the pervasiveness of religion throughout American political life. Contributors: Lila Corwin Berman, Edward J. Blum, Darren Dochuk, Lily Geismer, Alison Collis Greene, Matthew S. Hedstrom, David Mislin, Andrew Preston, Bruce J. Schulman, Molly Worthen, Julian E. Zelizer.

Roman religion as we know it is largely the product of the middle and late republic, the period falling roughly between the victory of Rome over its Latin allies in 338 B.C.E. and the attempt of the Italian peoples in the Social War to stop Roman domination, resulting in the victory of Rome over all of Italy in 89 B.C.E. This period witnessed the expansion and elaboration of large public rituals such as the games and the triumph as well as significant changes to Roman intellectual life, including the emergence of new media like the written calendar and new genres such as law, antiquarian writing, and philosophical discourse. In Religion in Republican Rome Jörg Rüpke argues that religious change in the period is best understood as a process of rationalization: rules and principles were abstracted from practice, then made the object of a specialized discourse with its own rules of argument and institutional loci. Thus codified and elaborated, these then guided future conduct and elaboration. Rüpke concentrates on figures both famous and less well known, including Gnaeus Flavius, Ennius, Accius, Varro, Cicero, and Julius Caesar. He contextualizes the development of rational argument about religion and antiquarian systematization of religious practices with respect to two complex processes: Roman expansion in its manifold dimensions on the one hand and cultural exchange between Greece and Rome on the other.

Drawing on epigraphic, legal, literary, and numismatic sources, this book reveals how, in the Roman Republic, law and religion interacted to serve the same purpose, the continued growth and consolidation of Rome’s power.

A collection of America's historians, philosophers and theologians examines the role of religion in the founding of the United States. These essays, originally delivered at the Library of Congress, presents scholarship on a topic that still generates considerable controversy. Readers interested in colonial history, religion and politics, and the relationship between church and state should find the book helpful. Contributors include Daniel L. Driesbach, John Witte Jr, Thomas E. Buckley, Mark A. Knoll, Catherine A. Brekus, Michael Novak and James Hutson.

During the course of her fieldwork in Paris, anthropologist Kimberly Arkin heard what she thought was a surprising admission. A French-born, North African Jewish (Sephardi) teenage girl laughingly told Arkin she was a racist. When asked what she meant by that, the girl responded, "It means I hate Arabs." This girl was not unique. She and other Sephardi youth in Paris insisted, again and again, that they were not French, though born in France, and that they could not imagine their Jewish future in France. Fueled by her candid and compelling informants, Arkin's analysis delves into the connections and disjunctures between Jews and Muslims, religion and secular Republicanism, race and national community, and identity and culture in post-colonial France. Rhinestones argues that Sephardi youth, as both "Arabs" and "Jews," fall between categories of class, religion, and culture. Many reacted to this liminality by going beyond religion and culture to categorize their Jewishness as race, distinguishing Sephardi Jews from "Arab" Muslims, regardless of similarities they shared, while linking them to "European" Jews (Ashkenazim), regardless of their differences. But while racializing Jewishness might have made Sephardi Frenchness possible, it produced the opposite result: it re-grounded national community in religion-as-race, thereby making pluri-religious community appear threatening. Rhinestones thus sheds light on the production of race, alienation, and intolerance within marginalized French and European populations.