Posted on by Mark Movsesian

Religion of Delight

The rise of the Nones is one of the most discussed features of contemporary American religion. Most Nones are not atheists or agnostics. Rather, they are unaffiliated believers who follow their own spiritual paths. Often, those paths involve a kind of pantheism. Although mass-market pantheism is definitely of our own time, an elite pantheism has been part of American religious culture since at least the Transcendentalists. A new book from the University of Chicago Press, The Delight Makers: Anglo-American Metaphysical Religion and the Pursuit of Happiness, by scholar Catherine Albanese (UC-Santa Barbara) explores the phenomenon. Here’s the description from the publisher’s website:

An ambitious history of desire in Anglo-American religion across three centuries.

The pursuit of happiness weaves disparate strands of Anglo-American religious history together. In The Delight Makers, Catherine L. Albanese unravels a theology of desire tying Jonathan Edwards to Ralph Waldo Emerson to the religiously unaffiliated today. As others emphasize redemptive suffering, this tradition stresses the “metaphysical” connection between natural beauty and spiritual fulfillment. In the earth’s abundance, these thinkers see an expansive God intent on fulfilling human desire through prosperity, health, and sexual freedom. Through careful readings of Cotton Mather, Andrew Jackson Davis, William James, Esther Hicks, and more, Albanese reveals how a theology of delight evolved alongside political overtures to natural law and individual liberty in the United States.

Posted on by L&R Forum

Around the Web

Here are some important law-and-religion news stories from around the web:

  • The Third Circuit heard oral arguments in Reilly v. City of Harrisburg, a case involving anti-abortion sidewalk counselors challenging a Harrisburg, Pennsylvania ordinance creating a 20-foot buffer zone around healthcare facilities including abortion clinics. The lower court had previously dismissed the suit for insufficient evidence of free speech and assembly rights violations.
  • In Erie v. Hunter, a Louisiana federal district court did not dismiss a case by a mental health detainee, Erie, who was allegedly forced to attend a Christian service. The court rejected the argument that defendant faced a “binary choice,” arguing there were “other options [Ms. Hunter] could have use [sic] to locate other staff” to supervise those not attending the service.
  • In Olympus Spa v. Armstrong, a Washington court dismissed a suit by a women’s spa challenging a law against gender identity discrimination. The spa argued that the law infringed on its religious and free expression rights, but the court held that the law was neutral and generally applicable, and dismissed the spa’s freedom of association claims.
  • In Anonymous Plaintiff 1 v. Individual Members of the Medical Licensing Board of Indiana, an Indiana state trial court has certified as a class action a suit contesting Indiana’s abortion restrictions. The plaintiffs, who have already been granted a preliminary injunction, argue that their religious beliefs permit or even mandate abortions in cases disallowed by Indiana law. The class has been defined as individuals in Indiana whose religious beliefs direct them to obtain abortions prohibited by Senate Enrolled Act No. 1(ss) but are unable to do so due to the Act.
  • The St. Isidore of Seville Catholic Virtual School has been approved to become the first publicly-funded religious charter school in the U.S., by a 3-2 vote from the Oklahoma Statewide Virtual Charter School Board, a decision that “caps months of debate over government support for sectarian education.” Americans United announced they are preparing a lawsuit to challenge the approval.
  • A dispute between Miami Beach and the Orthodox Jewish Congregation Bais Yeshaya D’Kerestir scheduled for trial in federal court has been settled, with Miami Beach agreeing to pay the congregation $1.3 million. The congregation argued that their property was being used for “private prayer,” not as a synagogue, and drew parallels to homeowners hosting parties. The city, however, presented evidence that the house was indeed functioning as a synagogue, including an industrial-size coffee urn and benches for up to 30 people.
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Around the Web

Here are some important law-and-religion news stories from around the web:

  • In Zinman v. Nova Southeastern University, Inc., the 11th Circuit dismissed a lawsuit by a Jewish law student challenging his school’s COVID mask mandates on religious grounds, stating that the mandates were neutral rules of general application and did not violate the First Amendment. The court also found that not wearing a mask did not constitute protected speech or expressive conduct.
  • The 9th Circuit heard argument in Hittle v. City of Stockton, a case involving former Fire Chief Ronald Hittle’s claims of religious discrimination and retaliation. A California federal district court had previously rejected Hittle’s claims. He was fired for attending a two-day religious “Global Leadership Summit” with three other city employees on city time and using a city vehicle.
  • In Gaddy v. Corporation of the President of the Church of Jesus Christ of Latter-Day Saints, an Utah federal district court dismissed a class action lawsuit brought by former members of the LDS Church. The plaintiffs alleged fraudulent misrepresentation of the Church’s founding and the use of tithing money. The court ruled that the church autonomy doctrine protected the Church’s beliefs and teachings.
  • A Christian school in Maine filed suit against the state’s 2021 amendments to the Human Rights Act, which prevent the school from participating in the tuition payment program for students from districts without public high schools. The school argues that the requirement to comply with sexual orientation and gender identity non-discrimination provisions, as well as the prohibition on discriminating between religions infringe upon the Free Exercise, Free Speech, and Establishment Clauses. 
  • In In re Parents for Educational and Religious Liberty in Schools v. Young, a New York state trial court granted a partial victory to Orthodox Jewish day schools challenging the state’s “substantial equivalency” regulations. While the court rejected the schools’ constitutional challenges, it held that the Department of Education exceeded its authority by requiring parents to withdraw their children from non-compliant schools.
  • In Matter of Quagliata v New York City Police Department, a New York state trial court remanded a case where an administrative panel denied an NYPD officer a religious exemption from New York City’s COVID vaccine mandate. The court found the panel’s determination arbitrary and capricious, but did not rule on whether the officer’s request for an exemption based on religious doctrine was valid.
Posted on by Mark Movsesian

A New Book on North American Christianity

Just this week, the New York Times ran a very interesting essay on the changing demographic reality of global Christianity. Although for centuries Christianity has been strongest in the West, that is changing. Christianity’s center of gravity is shifting to the global South. And even in the developed countries of the West, immigration from the global South is changing Christianity. Tomorrow’s American Christianity will look quite different from today’s.

I’m sure these developments will figure in a forthcoming collection of essays from Edinburgh University Press, Christianity in North America. The editors are Kenneth Ross of Zomba Theological University (Malawi), Grace Kim of the Earlham School of Religion (Indiana) and Todd Johnson of the Gordon-Conwell Theological Seminary (Massachusetts). Looks to be a valuable reference source. Here’s the description from the publisher’s website:

Building on the success of EUP’s highly acclaimed Atlas of Global Christianity, this volume is the seventh in a series of reference works that takes the analysis of worldwide Christianity to a deeper level of detail. It focuses on Christianity in North America, covering every country and offering both reliable demographic information and original interpretative essays by locally based scholars and practitioners. It maps patterns of growth and decline, assesses major traditions and movements, analyzes key themes, and examines current trends. As a comprehensive account of the presence of Christianity in every part of North America, this volume will become a standard work of reference in its field.

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Symposium on the Rise of the Nones and American Law

The Center for Law and Religion at St. John’s Law School invites you to attend:  The Rise of the Nones and American Law. Millions of Americans—perhaps as high as 30% of the adult population—now tell surveyors that they have no religious affiliation. Most of these Americans, the “Nones,” do not reject belief, but traditional religious organizations. They have their own, personal spiritual commitments that draw on many sources. The Nones, who are beginning to show up in the case law, have the potential to transform establishment and free exercise jurisprudence.  

Join us for a panel discussion about these issues with Professors Steven Collis (University of Texas Law School), Mark Movsesian (St. John’s), Gregory Sisk (University of St. Thomas School of Law), and Judge Mary Kay Vyskocil (U.S. District Court for the Southern District of New York).  This event is co-sponsored by the ST. JOHN’S JOURNAL OF CATHOLIC LEGAL STUDIES.  

Date
Thursday, March 23, 2023 

Time
5:30 – 8:30 p.m. 

Location
New York Athletic Club
180 Central Park South
New York, NY 10019 

Register to Attend
The event is free, but space is limited, so please register in advance (When registering, use password SPRING). 

Please see the following link for invitation details:Invitation
Posted on by Mark Movsesian

Nonverts

This new book from Oxford University Press on the rise of the religiously unaffiliated is getting some attention: Nonverts: The Making of Ex-Christian America by sociologist Stephen Bullivant (St. Mary’s University, London and University of Notre Dame, Sydney). I just received my copy in the mail and am looking forward to reading it. The rise of the religiously unaffiliated has implications for American culture generally and for free exercise law in particular. Understanding the phenomenon is essential. Here’s the publisher’s description:

The United States is in the midst of a religious revolution. Or, perhaps it is better to say a non-religious revolution. Around a quarter of US adults now say they have no religion. The great majority of these religious “nones” also say that they used to belong to a religion but no longer do. These are the nonverts: think “converts,” but from having religion to having none. There are currently has about 59 million of them in the United States.

Nonverts explores who they are, and why they joined the rising tide of the ex-religious. One of world’s leading experts on contemporary atheism and nonreligiosity, sociologist and theologian Stephen Bullivant draws on dozens of interviews, original analysis of high-quality survey data, and a wealth of cutting-edge studies, to present an entertaining and insightful exploration of America’s ex-religious landscape. Bullivant criss-crosses the country, talking to everyone from ex-Mormons in Utah to ex-Catholics in Pennsylvania, from ex-Evangelicals in Georgia to ex-Muslims in California, showing not only what they have in common but also how the traditions they left behind continue to shape them.

While American religion is not going to die out any time soon, ex-Christian America is a growing presence in national life. America’s religious revolution is not just a religious revolution–it is catalyzing a profound social, cultural, moral, and political impact. Nonverts will serve as an indispensable guide to this shifting landscape, as well as the future of American life.

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Legal Spirits Episode 046: Sunday Closing Laws and New Year’s Eve

Last month, a federal court ruled that New York could constitutionally restrict the sale of alcohol when New Year’s falls on a Sunday, as it will this year. In our final podcast of 2022, we discuss this ruling and the Supreme Court’s longstanding view that Sunday alcohol restrictions and closing laws do not violate the Establishment Clause. How has the Court’s jurisprudence shaped the way Americans view Sundays? And what are the implications for religious freedom? Listen in–and Happy New Year!

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Posted on by Mark Movsesian

Why American Rationalism Failed

At First Things today, I review The Church of Saint Thomas Paine, a new history of 19th-century American rationalists. The book offers interesting and sometimes amusing portraits of these men and women, one of whom turns out to be my great-granduncle, M.M. Mangasarian (left), who founded his own rationalist congregation in Chicago in 1900. Mangasarian had initial (and unusual) success, but his “Independent Religious Society” ultimately failed, for the same reason all the rationalist societies failed: an inability to resolve basic incoherencies in the movement. Plus, the religion of science is a hard sell for Americans, who tend to believe in transcendent reality, even if they are skeptical of organized religion.

Here’s an excerpt:

Inspired by the French positivist Auguste Comte and the American transcendentalist Ralph Waldo Emerson, and taking the eighteenth-century freethinker Thomas Paine as a kind of patron saint, a small group of Americans attempted to found a rationalist “religion” with science as its highest authority. They started congregations in cities like New York, Chicago, and Portland; they held meetings on Sunday mornings to compete with Christian rivals; they even wrote catechisms and ran Sunday Schools to indoctrinate new members. All confidently believed they were the vanguard of a new, secular religion that would displace Christianity and promote human progress.

But the new religion failed. The congregations attracted few followers; typically, as one British humorist wrote, these were churches “of three persons, but no God.” Most fizzled out or merged with larger groups like the Unitarians. Other than cranks who seemed as credulous as the believers they mocked, Americans had little interest in Comte’s wedding and funeral ceremonies or the relics of secular saints. (In 1905, after a long quest, a small group of freethinkers placed something they claimed to be a piece of Thomas Paine’s brain, sold to them for five pounds by an obscure London bookseller, in a monument in New Rochelle.)

Schmidt shows that rationalist congregations failed because organizers never resolved basic inconsistencies. Rationalism valued science and rejected metaphysics. Why, then, collect relics and meet weekly for thinly disguised worship services? Moreover, rationalism “made intellectual independence and the displacement of all religious authorities foundational to its platform.” Paine himself had railed against organized religion, famously declaring, “my own mind is my own church.” Similarly, although Emerson had prophesied a new religion with “science” for its “symbol,” he insisted on individual spiritual autonomy: “I go for Churches of one.” What, then, was the point of joining a new religion, even a rationalist one? People who share only a commitment to radical individualism and an opposition to religious orthodoxy are unlikely to form an enduring community.

You can read the whole review here.

Posted on by Mark Movsesian

“My Faith in the Constitution is Whole”

As recently as a generation ago, America’s civil religion centered on the Constitution. A good example can be found in the speeches of progressive Congresswoman Barbara Jordan, famous as a member of the Watergate committee, who often referred to her “faith” in the Constitution as the guiding principle of her public life. Times change; it’s hard to imagine progressive politicians referring to the Constitution in such an uncomplicatedly affirmative way today. Readers can decide for themselves why that is so. The book is “My Faith in the Constitution is Whole”: Barbara Jordan and the Politics of Scripture, by Robin L. Owens (Mount Saint Mary’s University in Los Angeles). The publisher is the Georgetown University Press. Here’s the publisher’s description:

US Congresswoman Barbara Jordan is well-known as an interpreter and defender of the Constitution, particularly through her landmark speech during Richard Nixon’s 1974 impeachment hearings. However, before she developed faith in the Constitution, Jordan had faith in Christianity. In “My Faith in the Constitution is Whole”: Barbara Jordan and the Politics of Scripture, Robin L. Owens shows how Jordan turned her religious faith and her faith in the Constitution into a powerful civil religious expression of her social activism.

Owens begins by examining the lives and work of the nineteenth-century Black female orator-activists Maria W. Stewart and Anna Julia Cooper. Stewart and Cooper fought for emancipation and women’s rights by “scripturalizing,” or using religious scriptures to engage in political debate. Owens then demonstrates how Jordan built upon this tradition by treating the Constitution as an American “scripture” to advocate for racial justice and gender equality. Case studies of key speeches throughout Jordan’s career show how she quoted the Constitution and other founding documents as sacred texts, used them as sociolinguistic resources, and employed a discursive rhetorical strategy of indirection known as “signifying on scriptures.”

Jordan’s particular use of the Constitution—deeply connected with her background and religious, racial, and gender identity—represents the agency and power reflected in her speeches. Jordan’s strategies also illustrate a broader phenomenon of scripturalization outside of institutional religion and its rhetorical and interpretive possibilities.

Posted on by Mark Movsesian · 1 Comment

The Church of Saint Thomas Paine

A few years ago, while a fellow in the Madison Program at Princeton, I did a little research on a relative of mine, Mangasar Mangasarian, who had attended Princeton in the 19th Century. I had always heard that Mangasar, one of the earliest Armenian immigrants in the US, had gone on to become a Protestant minister. That was the story our family told, and it was true, as far as it went. What they failed to mention (maybe they didn’t know), and what I came to learn at Princeton, was that Mangasar eventually left his pulpit in the Presbyterian Church to found his own, rationalist sect, the “Independent Religious Society of Chicago,” which had some success around the turn of the century. I guess my relatives found that part of Mangasar’s story less edifying.

I’ve always wanted to do some more research to find out why Mangasar took the path he did. We’re a little late getting to it here at the Forum, but a book published last year by Princeton seems like it will provide some very helpful information. The book, The Church of Saint Thomas Paine, by Leigh Eric Schmidt (Washington University in St. Louis) describes 19th century secular “religions” in the United States. I checked the index online and Mangasar’s name appears quite prominently! Can’t wait to see what the book says. Meanwhile, here’s the publisher’s description:

In The Church of Saint Thomas Paine, Leigh Eric Schmidt tells the surprising story of how freethinking liberals in nineteenth-century America promoted a secular religion of humanity centered on the deistic revolutionary Thomas Paine (1737–1809) and how their descendants eventually became embroiled in the culture wars of the late twentieth century.

After Paine’s remains were stolen from his grave in New Rochelle, New York, and shipped to England in 1819, the reverence of his American disciples took a material turn in a long search for his relics. Paine’s birthday was always a red-letter day for these believers in democratic cosmopolitanism and philanthropic benevolence, but they expanded their program to include a broader array of rites and ceremonies, particularly funerals free of Christian supervision. They also worked to establish their own churches and congregations in which to practice their religion of secularism.

All of these activities raised serious questions about the very definition of religion and whether it included nontheistic fellowships and humanistic associations—a dispute that erupted again in the second half of the twentieth century. As right-wing Christians came to see secular humanism as the most dangerous religion imaginable, small communities of religious humanists, the heirs of Paine’s followers, were swept up in new battles about religion’s public contours and secularism’s moral perils.

An engrossing account of an important but little-known chapter in American history, The Church of Saint Thomas Paine reveals why the lines between religion and secularism are often much blurrier than we imagine.