Alexandra Pelosi’s documentary Friends of God begins with voiceovers of several unidentified, but religiously inclined, activists. These voices characterize the struggle in modern American politics between secular and religious spheres of influence. Despite what these voices assert, Pelosi, Jakobsen, and Warner would disagree that there is not such a clear delineation between religion and secularism because they do not necessarily function as polar opposite forces. Instead, the film highlights the tendency of secularism to act as its own means of regulation, intersecting with religion, mediated by religion, and directly born from religion and tradition. All three sources agree that the secular acts not as a perfect space supporting myriad …show more content…
The two often walk hand in hand, operating seemingly in tandem. Jakobsen and Pellegrini would argue, that to be secular does not mean to be rid of the church. Moreover, instead of representing a “freedom” from Christianity and its overarching control, secularism falls into its own categories of control, dominating practices in both “private and public life (Jakobsen 261).” After all, the origins of secularism link to religion, but religion continues to influence politics in the modern era. An estimated 50 to 80 million evangelicals live in the United States, acting as a large demographic bloc ripe for political negotiation and treatise (Pelosi). Some churches, like the parish of Reverend Russell Johnson, actively engage in monetary fundraising and openly endorse candidates to political office (Pelosi). These groups occasionally stand accused of overstepping boundaries in terms of endorsing, embracing, and foisting religious ideals in political spheres, and of violating fundamental Separation of Church and State. For instance, Reverend Jerry Falwell of Liberty University states “this University cannot endorse or oppose candidates, I can”, as he asks the student assembly to go forth and spread support for Republican candidates (Pelosi). Activists like Falwell are far from unusual, consider the work of Reverend Rick Scarborough—leader of the Patriot Pastors—who also allies his supporters to gain sway in political fields (Pelosi). Megachurches, radio shows, talk shows, and various other forms of media spread religious messages into a supposedly secular domain. Consider the billboards shown in the documentary, urging drivers to “vote for values” and “vote biblically”, ideally, these promotions would influence the next major election and thus make a difference in political realms, highlighting the potential effect of the religious on the secular, and further collapsing the illusionary gulf between
Moore does not devote much of his attention to religious ideas. Instead, he examines several different instances of the blending of the sacred and the profane in popular American culture. Moore narrates the direct and indirect effects of the public display of religion for both sacreds and seculars. History, lifestyle, work, education, government, music, sporting events, marketplace, literature, and womanhood influence people. He also brings up how religion can influence racial militancy and terrorism that threaten equality, domestic security, and national identity.
Shuttleworth’s analysis of the current political situation illustrates the danger of Brady’s dogmatism, proving how the media’s portrayal of polarization between religious extremists and fundamental scientists can drive a lack of compromise between each group. While it is obvious that not every person on either side of this schism is dogmatic, extremist views have caused ripple effects throughout modern society. One of the most notable areas in which dogmatism within religion had lasting implications can be found by analyzing the election. According to Christiana Forrester, a reporter for the Huffington
In the 2011 article ‘The True Meaning of Separation of Church and State’ by Bill Flax, “Faith is no civil contract, but a personal matter not to be profaned by politics.” These are the exact intentions of the US Constitution and the federal government. The goal is to allow citizens religious freedom that is uninhibited by federal regulation. This essay describes the fundamental reasons why faith groups and institutions should not be allowed to form political parties. This will be done by defining what religion is and how it applies to moral living. Second, this essay will cover the US Constitution and why it also defines moral living. Finally it will define why religion and government in the United States do not belong together. This essay is designed to only examine the US government.
For more than a century, the concept of secularism and its boundaries has been widely disputed by secularists and non-secularists alike. English dictionaries define secularism as simply the separation of church and state, or, the separation of religion and politics. Michael Walzer, a true secularist, believes that this separation is an essential democratic value and ultimately fosters toleration of a plurality of religions (Walzer, p. 620). Wæver, an opponent of secularism, defines secularism as “a doctrine for how society ought to be designed”– that religion and politics ought to be divided in order to ensure religious liberty, as well as religious-free politics. However, he does not deem that such a principle exists (Wæver, p. 210). Based on these different viewpoints, I have established a unique concept of secularism: the principle that religion and politics be kept apart, that the state remains neutral in regard to religion, and that liberty, equality, and fraternity be upheld in an attempt to successfully promote religious toleration and pluralism.
One of the biggest misconceptions of today’s society is that politics is run by pure fact and argument, with no spiritual aspect. However, Amanda Porterfield verifies in her novel Conceived in Doubt that this statement is pretentious and false. Amanda Porterfield takes us back to the time of early government structure and development. This era in the United States is in a stage of constant change and reformation. The United States could even be argued as blind by their religious views, affecting their morals and well-being for the future of the nation. In her novel, Porterfield stresses that the government is in no way free of the church’s principles and deserts the attempt to break the bond.
The secularization paradigm Bruce argues ‘is a set of associated explanations rather than a single theory’ (Pg.43). To build on this argument Bruce provides us with a diagram of the secularization paradigm with 22 key contributing factors; some showing the religiosity of societies i.e. the protestant reformation and monotheism, some exploring other factors which have contributed towards secularization such as Industrial Capitalism, Technological Consciousness and Social Differentiation and he provides an explanation of these concepts in order to provide the reader with an analysis of these themes. This can however be problematic in the sense that the terminology of the paradigm may well be understood by individuals studying or in the field of sociology but for individuals who are looking to develop their knowledge on the debate of secularization and religion can make this difficult. Bruce argues that modernization is one of the main causes of secularization. ‘‘Modernization brought with it increased cultural diversity in three different ways. First populations moved and brought their language, religion and social mores with them in a new setting. Secondly, the expansion of the increasingly expansive nation state meant that new groups were brought into the state. But thirdly…modernization created cultural pluralism through the proliferation of classes and class fragmentation with increasingly diverse
With sounds of youthful laughter, conversations about the students’ weekends, and the shuffling of college ruled paper; students file into their classrooms and find their seats on a typical Monday morning. As the announcements travel throughout the school’s intercoms, the usual “Please stand for the Pledge of Allegiance” becomes no longer usual but rather puzzling to some students. “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, indivisible, with liberty, and justice for all.” Confusion passes through some of the student’s minds. With the reoccurrence of “God” in the backdrop of American life, the relationship between church and state has become of little to no matter for American citizens just as it has with American students. While congress makes no law respecting an establishment of religion, the term “freedom of religion” presents itself to no longer be the definition of “free”, while also having its effects on debates today. According to Burt Rieff, in Conflicting Rights and Religious Liberty, “Parents, school officials, politicians, and religious leaders entered the battle over defining the relationship between church and state, transforming constitutional issues into political, religious, and cultural debates” (Rieff). Throughout the 20th century, many have forgotten the meaning of religion and what its effects are on the people of today. With the nonconformist society in today’s culture, religion has placed itself in a category of insignificance. With the many controversies of the world, religion is at a stand still, and is proven to not be as important as it was in the past. Though the United States government is based on separation of church and state, the gover...
While the impact of religion on democracy has been well documented, it is difficult to trace the impact of democracy on religion. Nevertheless, historians like Nathan Hatch argue that democracy was a significant influence on the development of American religion. Hatch identifies three marks of democratic spirit found in early American religious movements – redefined leadership, acceptance of spiritual experience, and grand ambitions. All three are exempli...
...ir political issues being supported or not. Non-evangelicals supported the moral cod of the evangelicals. When the evangelicals isolated themselves, they let the American culture to grew more secular. Evangelicals did not notice the change in American politics nor did they involve themselves in politics till their subculture was attacked. In academics, though they still did not care for it, they started to be more accepting of secular ideology. Though they are involved with the American culture and politics, evangelicals today are still partially isolated, like they still refrain from immoral music, television, and dancing. They are also involved with church activities. But the isolation of the ‘Christian Bubble’ does not do God’s will of showing God’s love to the world.
Lopatto, Paul. Religion and the Presidential Election. Edited by Gerald M. Pomper. New York: Praeger, 2014.
There exists a long held belief that the United States of America was founded on the principles and doctrinal views of Protestantism. Modern age Christians have scoured historical documents in an effort to provide evidence for a Judeo-Christian foundation in the nation’s republican framework. Likewise, their opponents have written lengthy dissertations and argued over various media outlets that Christian conclusions are unfounded. Yet despite their endless debate, religion, especially Christianity, has and continues to play a fundamental element of America’s cultural, societal, and political makeup. The Second Great Awakening, the religious revivalist movement of the late eighteenth and early nineteenth centuries, ignited not only a religious revolution that transformed the American landscape, but it also developed and cemented the individualistic ideologies that have driven American thought in subsequent generations.
In his 2006 “Call to Renewal Address”, Barack Obama gives his thoughts on the role of religion in democracy through a response to earlier accusations of his un-Christianness during his 2004 Senate race against Alan Keyes. He addresses both his accuser, who suggested that Obama's views disrespect his faith as a Christian, and his liberal supporters, who urged him to ignore these statements because “a literalist reading of the Bible was folly” (2). In his speech, Obama recommends a middle ground between these two views, in which “the religiously motivated translate their concerns into universal, rather than religion-specific, values” (7), as the only way to connect religion and politics in a “pluralistic democracy” (7). This attempt, motivated in part by the role of religion in his own upbringing, is his way to “bridge the gaps that exist and overcome the prejudices each of us bring” to debates in which “faith [is] used as a tool of attack, … to belittle [and] to divide” (8). However, contradictions in his speech prevent his vision from becoming a useful model for religiously-motivated political action. Moreover, the fundamental nature of religion, which he admits “does not allow for compromise” (7), makes such a vision impossible.
Barbara Ehrenreich, an Atheist and an activist, examines her ethnic roots, and ultimately slanders religion, specifically
Just as there is a variety of identities involving race, gender, and class, so too are there a range of religious identities. Byzantine Catholics, Hindus, born-again Evangelicals, atheists, agnostics, and Buddhists are only a few religious identities I have encountered in America. This environment, at best, allows religious variety to be understood and embraced—and at worst, divides us. In Acts of Faith, author Eboo Patel discusses his belief that the “faith line” will define conflict and concord in the 21st century.
Secularization is a controversial form of social change in modern day society. Secularization is a concept derived from a Latin word meaning “the present age,” the term is generally associated with modern, technologically, and advanced societies. “Secularism is a political tradition that has been evolving for eighteenth centuries. It shares important relationships with other traditions, sustaining complex ties with Judeo-Christianity, and maintaining a long-standing relationship with Islam” ( Hurd, 2004). The term secular has taken on many different meaning through history. The earliest references can be traced to the 13th century, when the notion of the saeculum arose in reference to a binary opposition within Christianity. Priests who withdrew from the world (saeculum) formed the religious clergy, while those living in the world formed the secular clergy (Casanova, 1994). The notion of the ‘secular’ has taken on a range of different meanings over the past eighteen centuries. In today society, the world secular is used to describe a world thought to be in motion, the moving away from religious influence in everyday life.