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Review of Religion, Secularization and Social Change in Wales: Congregational Studies in a Post-Christian Society by Paul Chambers

2006; Equinox Publishing; Volume: 9; Issue: 1 Linguagem: Inglês

10.1558/imre2006.v9i1.113

1743-1697

Colin Hill,

Religious Education and Schools

married this zealous nationalism with what Jewett and Lawrence call the 'tradition of prophetic realism ' (p.8).In sum, American leaders have asserted that they have a God-given calling to defend, at any cost, the tenets and infrastructures of democracy against any 'evil forces' that would endanger its existence.As a result, the apocalyptic language of the Bible translates into the moral fervor of a nation captivated by the lure of 'religious absolutes' (p.2).This philosophy of prophetic realism, together with America's fascination with superheroes such as Captain America, spawns the formation of a brand of civil religion that permits religious language to bleed into the jargon of political rhetoric.The 'crusading mentality' behind this manifestation of religion allows American leaders to put on the ideological mask of a 'selfless crusader ', whilst 'circumvent[ing] the law, to rescue the innocent' (p.xiv).As Jewett and Lawrence argue, '[t]ranslated as an impulse for the world stage, the mythic imperative requires shielding American warriors in the war against terrorism, no matter how many rules they break or how unpopular they become' (p.xiv).Within the rubric of implicit religion, terms such as the 'axis of evil', and 'the war against terror', evoke a political faith language that calls on Americans to practise a form of civil religion both in action and in their everyday speech.But the far-reaching consequence of this sensibility permeates America's relations with other nations.Jewett and Lawrence contend that America isolates itself from its allies and from the world community by advocating the principle that '[i]f you are not for us, you are against us; anyone who fails to support our world-wide crusade is giving aid and comfort to terrorists, and so forth' (p.xv).Jewett and Lawrence line up a series of historical episodes to substantiate their assertions.They maintain, '[t]he Puritans were so deeply imbued with Daniel and Revelation that the use of such terminology became habitual, and the moderating tradition of biblical co-existence was overlooked' (p.221).After the American Revolution, the notion that America is the saintly defender of good, and the destined ruler over evil, fosters a sense of purpose and 'feeling of superiority' over their European forbears.John Adams' letter to Thomas Jefferson in November 12, 1813 captures this sentiment when he confirms that '[m]any hundred years must roll away before we shall be corrupted.Our pure, virtuous, public spirited, federative republic will last forever, govern the globe and introduce the perfection of man ' (p.221).In recalling Wilson's decision to lead America into World War I, Jewett and Lawrence point out that '[a]s in 'The Battle Hymn of the Republic', Americans would die unselfishly to set people free.The elements of prophetic realism had been blotted out by the ideology of zealous nationalism, and it was the Book of Revelation's spirit that animated the whole' (p.72).They aptly show that such sentiments masked the underlining contradictions and agenda influencing Wilson's foreign policy.Before sounding his battle cry for war, Wilson 'led the country in the role of the righteous neutral, waiting for others to exhaust