Civil
Religion
When Americans turn to god,
which god is it?
Americans are a praying people. Praying gets even more popular in a national crisis, though Americans have always recognized god and prayer as important. We have "IN GOD WE TRUST" on our currency. We say "One nation under god” in our pledge of allegiance. In many research reports almost all Americans say they pray regularly, and more than half claim they pray “every day.” When national tragedy strikes, even the politicians who argued against the Lord’s Prayer in schools, will call their constituency to prayer. There is prayer to god in congress, at white house prayer breakfasts, even in the Supreme Court.
So, who is this god we so often call upon as a nation? Is it the God of the Old and New Testaments--the “Christian God”—the Father Son and Holy Spirit? The answer is “not exactly.” This is why congress and the Supreme Court can have their prayer while our kids at school can’t. The two prayers are directed to different gods. The Lord’s Prayer is a narrow prayer of Jesus Christ, (or at broadest only a Judeo-Christian prayer). The prayers offered by “civil religion” are to a expansive god-behind-all-gods—a national unifying god. 1
Jean-Jacques Rousseau
was probably the first to introduce the idea of "Civil
Religion." Civil religion is a
unifying nationalism that uses religious means and words to promote
national values and patriotism. In
Rousseau’s book, The Social Contract he suggests three primary dogmas of
civil religion: 1) There is a God; 2)
God rewards virtue and punishes vice; and, 3) The chief sin is religious
intolerance. This, of course is the
trinity of doctrines governing
In the early 1960’s Protestants feared what would happen if
Civil religion is not a state religion, but rather an expression that religionizes national values, national heroes, national
history, and national ideals. It is
something like Unitarianism or Bahá'í but even more
foundational than these religions—for it proposes a God behind all gods that
especially favors
Civil religion came easy for Americans.
Since the beginning we frequently saw ourselves as a "New
Israel" coming out of
Even our symbols remind us of this way of thinking. Consider the unfinished pyramid with the eye on top that appears on our one dollar bill. Over the top are the Latin words, Annuit Coeptis -- "God/Providence has smiled on our beginnings." At the bottom: Novus Ordo Seclorum -- "A new order of the ages." Taken together these mottos merge national and religious beliefs. God was especially smiling as we started building this nation, and we will establish a new order of the ages together under god. Which god? The god of civil religion—the god-behind-all-the-gods.
There are several ways of looking at religion. One is by abstract definition. Another way to examine religion is “phenomenologically”—that is, examining the phenomenon we
see in religions in order to seek a kind of definition. What then does civil religion look like
looked at phenomenologically? When examined this way civil religion sure
looks like a religion. Civil religion
uses religious-type words and methods to produce a unifying national
religion. Civil religion offers a common
three-fold doctrine, a "salvation history" telling how
God saved us from our enemies, a series of hallowed rituals like the
state of the union address, the national funeral of a President or
inauguration. Civil religion finds its saints
in the national heroes like Washington, Jefferson, Lincoln and others. We even
carve their images in giant mountains and make national parks out of the
space. There are more images of our past heroes in
Daniel Marsh of
This of course is nothing new, for all through the middle ages nations
merged Christianity with nationalism. It
is common to see in stained glass windows of European cathedrals St. Andrew,
This is what civil religion does. It uses the means and words of religion to unify the state. What comes out is something near enough to religion to be a decent substitute for those who reject organized religion, and the rest of us can “read our own god” into the god-talk of civil religion. Will Hergerg calls civil religion a “folk religion.” As the Roman Catholics discovered, folk religions are hard to stamp out—it may be easier to just incorporate them into regular worship. Civil religion is a cosmopolitan faith that is unifying, tolerant, and provides a banner under which all of us can pray.
And it promises a lot! Civil religion
in
Civil religion is good for
But, is it good for Christians? Is
it acceptable to merge national and religious passions? Can Christians pray at the patriotic altars
of civil religion so long as in our own mind we are thinking of the One True
God? Some early Christians did
something like that in the minor civil religion required by
So, what do you think?
So what do you think?
October, 2001. Related later article January 20, 2008
Footnotes
1. I am deeply indebted for the ideas in this article to
long conversations and reading papers by the late David Smith, long time friend
and professor of theology at
Interested in more reading about civil religion? Try these:
Andrew
Shanks, Civil Society, Civil Religion
Emile
Durkheim, The Elementary Forms of Religious
Life
Robert
Bellah, Civil Religion in
H.
Richard Neibuhr.
Christ and Culture
Will
Herberg, Protestant, Catholic and Jew.
Robert
N. Bellah Religion in
Daniel
L. Marsh, Unto the Generation: The Roots of True Americanism
Conrad
Cherry, God's New
Donald
G. Jones, Russell E. Richey
American Civil Religion