- Feb 5, 2002
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This Forum is a place for respectful discussion and debate of political issues, by Roman Catholics, in the context of the Roman Catholic Faith.
Civil religion was prominent in last week’s presidential inauguration, especially in the prayers on the U.S. Capitol steps by a Catholic priest and a black Methodist preacher.
For some, both Christian and secularist, civil religion is controversial. Some secularists object to the infusion of religion into the public arena. Some Christians think civil religion is a diluted substitute for authentic religion. Sometimes they ascribe to it idolatrous intent.
In today’s divided America, civil religion is more needed than ever before as a calming and unifying sealant. It reminds us of what can bring us together as Americans who seek the public welfare and who hope our country aspires to principles rooted in a gracious deity who loves all. Even many secularists appreciate the utility of civil religion even if not particularly religious themselves.
American style civil religion dates at least to America’s Founding Fathers, who often spoke of God as Judge and Guide for the nation in theologically inclusive language acceptable to Calvinists, Anglicans, Unitarians and to the small number of Jews and Catholics who then resided in America. The language often was Old Testament in rhetoric and usually avoided direct reference to the Trinity or Christ’s deity. But the language was never at odds with orthodox Christianity so that conservative Christians could readily participate. Increasing numbers of Catholics and Jews throughout the 19th century melded into the tradition fairly seamlessly, as did the adherents of consecutive waves of evangelical revivals.
Mainline Protestants (although they weren’t called “mainline” until the 20th century), as the historic denominations present from the start, were the main developers and stewards of civil religion. Their tradition was especially skilled at relating faith to nation and statecraft. Episcopalians and Presbyterians were particularly prominent among the powerful and influential and they were most comfortable as the priestcraft of civil religion. Mainline churches were filled with people from across the political spectrum, and Mainline clergy were accustomed to speaking in broad and unifying themes that could also challenge and elevate.
Continued below.
American Civil Religion’s Endurance - Juicy Ecumenism
Civil religion was prominent in last week’s presidential inauguration, especially in the prayers on the U.S. Capitol steps by a Catholic priest and a black Methodist preacher.
For some, both Christian and secularist, civil religion is controversial. Some secularists object to the infusion of religion into the public arena. Some Christians think civil religion is a diluted substitute for authentic religion. Sometimes they ascribe to it idolatrous intent.
In today’s divided America, civil religion is more needed than ever before as a calming and unifying sealant. It reminds us of what can bring us together as Americans who seek the public welfare and who hope our country aspires to principles rooted in a gracious deity who loves all. Even many secularists appreciate the utility of civil religion even if not particularly religious themselves.
American style civil religion dates at least to America’s Founding Fathers, who often spoke of God as Judge and Guide for the nation in theologically inclusive language acceptable to Calvinists, Anglicans, Unitarians and to the small number of Jews and Catholics who then resided in America. The language often was Old Testament in rhetoric and usually avoided direct reference to the Trinity or Christ’s deity. But the language was never at odds with orthodox Christianity so that conservative Christians could readily participate. Increasing numbers of Catholics and Jews throughout the 19th century melded into the tradition fairly seamlessly, as did the adherents of consecutive waves of evangelical revivals.
Mainline Protestants (although they weren’t called “mainline” until the 20th century), as the historic denominations present from the start, were the main developers and stewards of civil religion. Their tradition was especially skilled at relating faith to nation and statecraft. Episcopalians and Presbyterians were particularly prominent among the powerful and influential and they were most comfortable as the priestcraft of civil religion. Mainline churches were filled with people from across the political spectrum, and Mainline clergy were accustomed to speaking in broad and unifying themes that could also challenge and elevate.
Continued below.
American Civil Religion’s Endurance - Juicy Ecumenism
