The religion of Orange politics is an ethnographic study of the Orange Order in contemporary Scotland. The Order is ultra-Protestant, ultra-British, and ultra-unionist. It is also vehemently anti-Catholic. Drawing on new debates about the politics of hate, this book asks if religious bigotry can ever form part of human experiences of 'The Good'.

The religion of Orange politics offers an in-depth anthropological account of the Orange Order in Scotland. Based on ethnographic research collected before, during, and after the Scottish independence referendum, Joseph Webster details how Scotland’s largest Protestant-only fraternity shapes the lives of its members and the communities in which they live. Within this Masonic-inspired 'society with secrets', Scottish Orangemen learn how transform themselves and their fellow brethren into what they regard to be ideal British citizens. For many Scots-Orangemen, being British means being ultra-Protestant and ultra-unionist, but also frequently comes to be marked by pointedly anti-Catholic sentiments, and by a wider set of often deliberately sectarian political, cultural, and footballing loyalties. It is from this ethnographic context – framed by ritual initiations, loyalist marches, fraternal drinking, and constitutional campaigning – that the key questions of the book emerge: What is the relationship between fraternal love and sectarian hate? Can religiously motivated bigotry and exclusion be part of human experiences of ‘The Good?’ What does it mean to claim that one’s religious community is utterly exceptional – a literal ‘race apart’?

Dawkins and Hitchens have convinced many western intellectuals that secularism is the way forward. But most people don't read their books before deciding whether to be religious. Instead, they inherit their faith from their parents, who often innoculate them against the elegant arguments of secularists. And what no one has noticed is that far from declining, the religious are expanding their share of the population: in fact, the more religious people are, the more children they have. The cumulative effect of immigration from religious countries, and religious fertility will be to reverse the secularisation process in the West. Not only will the religious eventually triumph over the non-religious, but it is those who are the most extreme in their beliefs who have the largest families. Within Judaism, the Ultra-Orthodox may achieve majority status over their liberal counterparts by mid-century. Islamist Muslims have won the culture war in much of the Muslim world, and their success provides a glimpse of what awaits the Christian West and Israel. Based on a wealth of demographic research, considering questions of multiculturalism and terrorism, Kaufmann examines the implications of the decline in liberal secularism as religious conservatism rises - and what this means for the future of western modernity.

An era has ended. The political expression that most galvanized evangelicals during the past quarter-century, the Religious Right, is fading. What's ahead is unclear. Millions of faith-based voters still exist, and they continue to care deeply about hot-button issues like abortion and gay marriage, but the shape of their future political engagement remains to be formed. Into this uncertainty, former White House insiders Michael Gerson and Peter Wehner seek to call evangelicals toward a new kind of political engagement -- a kind that is better both for the church and the country, a kind that cannot be co-opted by either political party, a kind that avoids the historic mistakes of both the Religious Left and the Religious Right. Incisive, bold, and marked equally by pragmatism and idealism, Gerson and Wehner's new book has the potential to chart a new political future not just for values voters, but for the nation as a whole.

The prevailing narrative of human history, given to us as children and reinforced constantly through our culture, is the plot of progress. As the narrative goes, we progressed from tyranny to freedom, from superstition to science, from poverty to wealth, from darkness to enlightenment. This is modernity’s origin myth. Out of it, a consensus has emerged: part of human progress is the overcoming of religion, in particular Christianity, and that the world itself is fundamentally secular. In The Two Cities: A History of Christian Politics, Andrew Willard Jones rewrites the political history of the West with a new plot, a plot in which Christianity is true, in which human history is Church history. The Two Cities moves through the rise and fall of empires; cycles of corruption and reform; the rise and fall of Christendom; the emergence of new political forms, such as the modern state, and new political ideologies, such as liberalism and socialism; through the horrible destruction of modern warfare; and on to the plight of contemporary Christians. These movements of history are all considered in light of their orientation toward or away from God. The Two Cities advances a theory of Christian politics that is both an explanation of secular politics and a proposal for Christians seeking to navigate today’s most urgent political questions.

"There is nothing greater than indignation to stimulate a writer to write." says Robert Benne, "and my outrage has been stirred mightily by reading so many wrongheaded 'takes' on how religion and politics ought to be related." --

This book explores the interaction between two of the most charged topics in the modern world, religion and politics. It shows the inextricable connection between religious attitudes and representations, and political activities. After an introductory chapter explores theoretically the religious articulations of political power, the authors examine the role played by religion in the current political situation in several countries. Approaching these cases as anthropologists, historians, sociologists, and political scientists, the authors make visible the dialectical relationship between religion and the pursuit of political power—on the one hand, the political significance of religious choices, and on the other, the almost unavoidable need to articulate in religious terms a group’s attempt to acquire, maintain, or expand political power.