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

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

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.

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.

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.

"Do you know if you are going to heaven?" -- Saved in South Jersey -- Just ask pops -- What would Madison and Franklin do? -- The founders' faithful consensus -- Myths 1 and 2 : a godly republic, not a secular state or a Christian nation --One nation, under God, for all -- A warm civic welcome, not a high legal wall -- Between Jefferson and Witherspoon : Madison -- Madison's multiplicity of sects versus the anti-federalists -- Most blessed compromise : the Bill of Rights -- Neo-anti-federalists versus judicial tyranny -- The court's neutrality doctrine -- Myths 3 and 4 : equal protection -- Blessings in the balance -- Strict separation doctrine's anti-Catholic roots -- Lemon aid stands : religion and education -- Free exercise versus indirect establishment -- Blame the founders, the anti-federalists, and the people -- The people's charitable choice -- Myths 5 and 6 : religious pluralists, not strict secularists or religious purists -- Bipartisan beliefs -- Purple people on church-state -- Turning red over religion? -- Two electoral extremes equal one-third -- Proxy government gets religion, 1996-2000 -- No Bush versus Gore on "faith-based" -- The president's bipartisan prayer -- Faith-based without works is dead -- Three steps on the road not taken -- Neutrality challenges : the Bush faith bill -- Believers only need apply? -- Religious voucher visions -- Hope in the semi-seen : Amachi -- The nation's spiritual capital -- Myths 7 and 8 : faith-based volunteer mobilization, not faith-saturated spiritual transformation -- Bowling alone versus praying together -- Big picture : bridging Blacks and whites -- Faithful Philadelphia : scores of services for people in need -- Putting faith in civic partnerships -- Esperanza objectivo : the three faith factors -- The republic's faith-based future -- Myths 9 and 10 : civiv ecumenism, not sectarian triumphalism or secular extremism -- Take prisoners : evangelical Christians versus secular liberals -- Do unto others : Pratt versus Pratt -- Think Catholic : church, state, and larger communities -- No post-poverty nation : Matthew 25 -- The faith-based future's blessings -- Second trinity : three faith-free principles -- Invest wisely : FBOS as civic value stocks -- Target blessings : young Black low-income males -- Honor thy Franklin : back to America's faith-based future.

Polarization between political religionists and militant secularists on both sides of the Atlantic is on the rise. Critically engaging with traditional secularism and religious accommodationism, this collection introduces a constitutional secularism that robustly meets contemporary challenges. It identifies which connections between religion and the state are compatible with the liberal, republican, and democratic principles of constitutional democracy and assesses the success of their implementation in the birthplace of political secularism: the United States and Western Europe. Approaching this issue from philosophical, legal, historical, political, and sociological perspectives, the contributors wage a thorough defense of their project's theoretical and institutional legitimacy. Their work brings fresh insight to debates over the balance of human rights and religious freedom, the proper definition of a nonestablishment norm, and the relationship between sovereignty and legal pluralism. They discuss the genealogy of and tensions involving international legal rights to religious freedom, religious symbols in public spaces, religious arguments in public debates, the jurisdiction of religious authorities in personal law, and the dilemmas of religious accommodation in national constitutions and public policy when it violates international human rights agreements or liberal-democratic principles. If we profoundly rethink the concepts of religion and secularism, these thinkers argue, a principled adjudication of competing claims becomes possible.