Posted on by Mark Movsesian

On Christian Institutionalism in the Early Republic

The proper role of Christianity in American public life has sparked controversy from the beginning. Is the US a Christian nation, and what does that mean, exactly? Or is the US a secular republic? Like France, perhaps? Historian Miles Smith has written a new book, Religion & Republic: Christian America from the Founding to the Civil War, that argues that the true role of Christianity in the early Republic is captured by the phrase “Christian Institutionalism,” in which a public, Protestant Christianity coexisted with official disestablishment. Looks interesting. Here’s the description from the publisher’s website (Davenant):

In recent years, America’s status as a “Christian nation” has become an incredibly vexed question. This is not simply a debate about America’s present, or even its future–it has become a debate about its past. Some want to rewrite America’s history as having always been highly secular in order to ensure a similar future; others seek to reframe the American founding as a continuation of medieval Christendom in the hopes of reviving America’s religious identity today.

In this book, Miles Smith offers a fresh historical reading of America’s status as a Christian nation in the Early Republic era. Defined neither by secularism nor Christendom, America was instead marked by “Christian institutionalism.” Christianity–and Protestantism specifically–was always baked into the American republic’s diplomatic, educational, judicial, and legislative regimes and institutional Christianity in state apparatuses coexisted comfortably with disestablishment from the American Revolution until the beginning of the twenty-first century. 

Any productive discussion about America’s religious present or future must first reckon accurately with its past. With close attention to a wide range of sermons, letters, laws, court cases and more, Religion & Republic offers just such a reckoning

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Constitutional Intolerance

Religious freedom begins with tolerance, but aspirationally goes beyond it, to the full participation of religious minorities in political and legal life. Lately, some European observers think that even tolerance for religious and other minorities is lacking. A book out from Cambridge next month, Constitutional Intolerance: The Fashioning of the Other in Europe’s Constitutional Repertoires, explores the phenomenon. The author is Marietta van der Tol (above), the Alfred Landecker Postdoctoral Fellow at Oxford’s Blavatnik School of Government. Here’s the publisher’s description:

Constitutional Intolerance offers a deeper reflection on intolerance in politics and society today, explaining why minorities face the contestation of their public visibility, and how the law could protect them. Van der Tol refers to historical practices of toleration, distilling from it the category of ‘the other’ to the political community, whose presence, representation, and visibility is not self-evident and is often subject to regulation. The book considers ‘the other’ in the context of modern constitutions, with reference to (ethno)religious, ethnic, and sexual groups. Theoretical chapters engage questions about the time and temporality of otherness, and their ambivalent relationship with (public) space. It offers examples from across the liberal-illiberal divide: France, the Netherlands, Hungary, and Poland. It highlights that vulnerability towards intolerance is inscribed in the structures of the law, and is not merely inherent to either liberalism or illiberalism, as is often inferred.

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Ending Persecution?

Readers of this blog and listeners to Legal Spirits will know that I’m skeptical that international human rights law can do much on its own to end religious persecution. Everything depends on state enforcement–and states, including the US, only get involved when their interests suggest they should. Even then, there is typically little the “international community” can do when local actors really want to punish a religious minority, other than offer asylum–collective action problems always seem to get in the way, and the international community typically loses interest in time. It’s a very sad fact. But I know that other people think this view is too pessimistic. For a more optimistic view on what international human rights law can do, here is a new book from the University of Notre Dame Press, Ending Persecution: Charting the Path to Global Religious Freedom, by longtime human rights lawyer Knox Thames. The publisher’s description follows:

Building on his extensive experience in the U.S. government and as an international human rights lawyer, H. Knox Thames provides fresh, decisive strategies to advance religious freedom for all.

Today, a scourge of religious persecution is impacting every faith community around the globe. In Ending Persecution: Charting the Path to Global Religious Freedom, author H. Knox Thames takes readers to some of the world’s most repressive countries in the Middle East and Asia, exposing the harsh reality of religious repression. Thames breaks down the devastating litany of human rights abuses faced by religious groups in these countries into four major types of persecution: terrorism in the Middle East, government-sponsored genocides in China and Burma, cultural changes due to extremism in Pakistan, and tyrannical democracy in Nepal and India.

Ending Persecution recounts the range of tools and policies that the U.S. government has used to encourage reform in repressive governments, leverage U.S. influence for the oppressed, and to reflect the best of American values of diversity, minority rights, and religious freedom. To help the persecuted in the twenty-first century, Thames argues, the United States must revitalize its approach and recommit to ending oppression by supporting coalition building and interfaith tolerance.

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A New Book on Religious Freedom in the Middle East

I’m delighted to report that last month Brill released a new book by a great friend of the Mattone Center (and mine!) for many years, Professor Andrea Pin. Andrea, who teaches law at the University of Padua, has an encyclopedic knowledge of comparative law, especially the comparative law of church and state, and he has devoted much of his career to studying how law and religion interact in the Middle East. His new book, Religious Freedom without the Rule of Law: The Constitutional Odysseys of Afghanistan, Egypt, and Iraq and the Fate of the Middle East, addresses that interaction. Highly recommended! Here is the description from the publisher’s website:

The volume compares the efforts to instil the values and practices of the rule of law in the Middle East in the early twenty-first century with their disappointing performances in terms of safety, human rights, and, especially, religious freedom. It zooms in on Afghanistan, Egypt, and Iraq to argue that international interventions and local initiatives underestimated the ethno-religious mosaic of these countries and their political and constitutional culture.

The standard notion of the rule of law values individualism, equality, rights, and courts, which hardly fit the makeup of the Middle East. Securing stability and protecting religious freedom in the region requires compromising on the rule of law; the consociational model of constitutionalism would have better chances of achieving them.

Posted on by Mark Movsesian

The Rule of Law in Iran

Iran is one of the world’s few true theocracies. But that doesn’t mean the country lacks the rule of law. Iran doesn’t have the rule of law in a liberal, Western sense. But courts and judges exist, as do bodies of law that govern commerce, family disputes, and other matters. A new collection of essays from Cambridge, The Rule of Law in the Islamic Republic of Iran: Power, Institutions, and the Limits of Reform explores how the rule of law operates in Iran. The editors are Hadi Enayat of Aga Khan University and Mirjam Kunkler of the Institute for Advanced Legal Study. Here’s the description from the Cambridge website:

After Iran’s 1979 Revolution, Ayatollah Khomeini denounced the secular legal system of the Pahlavis and pledged his commitment to distinctly Islamic conceptions of law and justice: the application of both the shariʿa and the rule of law (hākemiyat-e qānun) became major ideological pillars of the Islamic Republic. This precipitated the Islamization of the legal system, the judiciary and the courts, a process which still continues today and is the subject of intense ideological and political contestation. The Rule of Law in Iran is the first comprehensive analysis of judicial and legal institutions of the Islamic Republic of Iran in their social, political and historical contexts. Scholars and practitioners of law, many with experience of working in Iran, shed light on how the rule of law has fared across a variety of areas, from criminal law to labour law, family law, minority rights, policing, the legal profession, the visual and performing arts, trade law, and medicine.

Posted on by Mark Movsesian

A New Treatise on Islamic Contract Law

This month, Oxford University Press publishes what purports to be the first comprehensive treatise in the English language on Islamic contract law, titled, appropriately enough, Islamic Contract Law. The treatise is directed at non-experts and looks very helpful. The authors are Ilias Bantekas (Hamad bin Khalifa University),Jonathan G. Ercanbrack (SOAS University of London), Umar A. Oseni (International Islamic Liquidity Management Corporation), and Ikram Ullah (International Islamic University Islamabad). Here is the description from the Oxford website:

The first comprehensive treatment of Islamic contract law in the English language, Islamic Contract Law serves as both a reference work and an authoritative statement of the law and the Fiqh underlying it.

The book’s structure draws from the tradition of western contract law books to enable non-expert readers to easily navigate its structure, sources, and application. It covers the complete spectrum of Islamic contract regulation, and includes chapters on the formation of contracts, the sources of Islamic contract law, the role of intention, legal capacity, the importance of the subject matter, as well as the prohibited elements of contracts. Further chapters discuss validity and defects, contractual terms, bilateral agreements, equity-based partnership contracts, ancillary and unilateral contracts, termination and damages, and the role of third parties. Finally, a chapter is devoted to the application of Islamic law in contemporary Muslim-majority legal systems.

This is a key work for understanding the contract underpinnings of Islamic finance instruments and is a must-read for scholars, legal professionals, and students with an interest in contracts governed by Islamic Law.

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Rome & Israel: Rivals in Law

The civilizational conflict between Rome and Israel in antiquity is much discussed. A new book from Princeton, Jews and Their Roman Rivals: Pagan Rome’s Challenge to Israel, maintains that the conflict was partly about law–specifically, whose law was superior. Looks very interesting. The author is French scholar Katell Berthelot (Aix-Marseille University). Here’s the description from the Princeton website:

Throughout their history, Jews have lived under a succession of imperial powers, from Assyria and Babylonia to Persia and the Hellenistic kingdoms. Jews and Their Roman Rivals shows how the Roman Empire posed a unique challenge to Jewish thinkers such as Philo, Josephus, and the Palestinian rabbis, who both resisted and internalized Roman standards and imperial ideology.

Katell Berthelot traces how, long before the empire became Christian, Jews came to perceive Israel and Rome as rivals competing for supremacy. Both considered their laws to be the most perfect ever written, and both believed they were a most pious people who had been entrusted with a divine mission to bring order and peace to the world. Berthelot argues that the rabbinic identification of Rome with Esau, Israel’s twin brother, reflected this sense of rivalry. She discusses how this challenge transformed ancient Jewish ideas about military power and the use of force, law and jurisdiction, and membership in the people of Israel. Berthelot argues that Jewish thinkers imitated the Romans in some cases and proposed competing models in others.

Shedding new light on Jewish thought in antiquity, Jews and Their Roman Rivals reveals how Jewish encounters with pagan Rome gave rise to crucial evolutions in the ways Jews conceptualized the Torah and conversion to Judaism.

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Oman on Law and the LDS Church

I’m delighted to highlight a new book by my friend (and sometime Forum contributor and Tradition Project participant) Nate Oman on the relationship between law and LDS thought, Law and the Restoration: Law and Latter-day Saint Thought and Scripture, from Greg Kofford Books. Nate, a professor at William and Mary Law, writes in contracts and in law-and-religion, and is always a careful scholar. Amazon lists Nate’s new book as the #1 New Release in Christian Canon Law. Here’s the description from the publisher’s website:

Law and the Restoration: Law and Latter-day Saint History is a profound exploration of the intricate legal history of The Church of Jesus Christ of Latter-day Saints. In this first of two volumes, Nathan B. Oman delves into the unique intersection of law and religion, uncovering how legal frameworks have shaped and been shaped by the experiences of Latter-day Saints. Through a series of meticulously researched essays, Oman reveals the profound impact of legal conflicts and developments on the growth and identity of the Church. From the early struggles for legal recognition and the battles over polygamy to the establishment of corporate entities and the role of religious courts, this book offers a comprehensive and enlightening narrative of the Church’s legal journey.

Oman’s scholarly work extends beyond mere historical recounting; it situates the Mormon legal experience within the broader context of American legal history. By examining the ways in which the Latter-day Saints navigated the legal challenges posed by a predominantly Protestant legal system, Oman provides invaluable insights into the broader themes of religious freedom, church-state relations, and legal pluralism. Each chapter is a testament to the resilience and adaptability of the Church, highlighting pivotal moments and key figures who influenced its legal standing.

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Black Churches, Israel, and Palestine

Black churches have had enormous influence on American law and politics. Mostly, that influence is domestic. But like other Christians, African American Christians also take an interest in foreign policy and have tried to influence US international relations. Earlier this year, Columbia University Press published a study of African Americans’ engagement with the Israel-Palestine conflict. The book is Black Visions of the Holy Land: African American Christian Engagement with Israel and Palestine, by sociologist Roger Baumann (Hope College). Here is the description from Columbia’s website:

Since at least the high point of the civil rights movement, African American Christianity has been widely recognized as a potent force for social change. Most attention to the political significance of Black churches, however, focuses on domestic protest and electoral politics. Yet some Black churches take a deep interest in the global issue of Israel and Palestine. Why would African American Christians get involved—and even take sides—in Palestine and Israel, and what does that reveal about the political significance of “the Black Church” today?

This book examines African American Christian involvement in Israel and Palestine to show how competing visions of “the Black Church” are changing through transnational political engagement. Considering cases ranging from African American Christian Zionists to Palestinian solidarity activists, Roger Baumann traces how Black religious politics transcend domestic arenas and enter global spaces. These cases, he argues, illuminate how the meaning of the ostensibly singular and unifying category of “the Black Church”—spanning its history, identity, culture, and mission—is deeply contested at every turn. Black Visions of the Holy Land offers new insights into how Black churches understand their political role and social significance; the ways race, religion, and politics both converge and diverge; and why the meaning of overlapping racial and religious identities shifts when moving from national to global contexts.

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The Paradox of Islamic Finance

Even people who know little about Islamic law know it forbids the lending of money at interest. A new book from Princeton, The Paradox of Islamic Finance: How Shariah Scholars Reconcile Religion and Capitalism, shows, perhaps surprisingly, that the ban on interest has not created obstacles for contemporary finance, as scholars have developed alternative ways for observant Muslims to participate in the global economy. How religious law adapts to modernity is always a fascinating topic. The author is sociologist Ryan Calder (Johns Hopkins). Here’s the description from the publisher’s website:

In just fifty years, Islamic finance has grown from a tiny experiment operated from a Volkswagen van to a thriving global industry worth more than the entire financial sector of India, South America, or Eastern Europe. You can now shop with an Islamic credit card, invest in Islamic bonds, and buy Islamic derivatives. But how has this spectacular growth been possible, given Islam’s strictures against interest? In The Paradox of Islamic Finance, Ryan Calder examines the Islamic finance boom, arguing that shariah scholars—experts in Islamic law who certify financial products as truly Islamic—have made the industry a profitable, if controversial, hybrid of religion and markets.

Critics say Islamic finance merely reproduces conventional interest-based finance, with the shariah scholars’ blessing. From an economic perspective, they are right: the most popular Islamic products act like conventional interest-bearing ones, earning healthy profits for Islamic banks and global financial heavyweights like Deutsche Bank and Goldman Sachs. Yet as Calder shows by delving into the shariah scholars’ day-to-day work, what seem like high-tech work-arounds to outsiders carry deep and nuanced meaning to the scholars—and to the hundreds of millions of Muslims who respect their expertise. He argues that Shariah scholars’ conception of Islamic finance is perfectly suited to the age of financialization and the global efflorescence of shariah-minded Islam.