Ven. Fulton J. Sheen, Dr. Martin Luther King Jr., and Rev. Jerry Falwell—religious leaders who popularized theology through media campaigns designed to persuade the public In Religion in the Public Square, James M. Patterson considers religious leaders who popularized theology through media campaigns designed to persuade the public. Ven. Fulton J. Sheen, Dr. Martin Luther King Jr., and Rev. Jerry Falwell differed profoundly on issues of theology and politics, but they shared an approach to public ministry that aimed directly at changing how Americans understood the nature and purpose of their country. From the 1930s through the 1950s, Sheen was an early adopter of paperbacks, radio, and television to condemn totalitarian ideologies and to defend American Catholicism against Protestant accusations of divided loyalty. During the 1950s and 1960s, King staged demonstrations and boycotts that drew the mass media to him. The attention provided him the platform to preach Christian love as a political foundation in direct opposition to white supremacy. Falwell started his own church, which he developed into a mass media empire. He then leveraged it during the late 1970s through the 1980s to influence the Republican Party by exhorting his audience to not only ally with religious conservatives around issues of abortion and the traditional family but also to vote accordingly. Sheen, King, and Falwell were so successful in popularizing their theological ideas that they won prestigious awards, had access to presidents, and witnessed the results of their labors. However, Patterson argues that Falwell's efforts broke with the longstanding refusal of religious public figures to participate directly in partisan affairs and thereby catalyzed the process of politicizing religion that undermined the Judeo-Christian consensus that formed the foundation of American politics.

Provocatively argues that concealing Christian identity in American public life is the best way to maintain faithful witness and integrity.

This vigorous debate between two distinguished philosophers presents two views on a topic of worldwide importance: the role of religion in politics. Audi argues that citizens in a free democracy should distinguish religious and secular considerations and give them separate though related roles. Wolterstorff argues that religious elements are both appropriate in politics and indispensable to the vitality of a pluralistic democracy. Each philosopher first states his position in detail, then responds to and criticizes the opposing viewpoint. Written with engaging clarity, Religion in the Public Square will spur discussion among scholars, students, and citizens.

Discusses the importance of observing the Jewish Sabbath as both a practical and spiritual exercise, and provides guidelines for properly incoporating the Sabbath into everyday life.

Rowan Williams on critical contemporary issues in his final book as Archbishop of Canterbury. Archbishop Rowan Williams is the most gifted Anglican priest of his generation. His views are consistent and orthodox and yet he has been consistently misunderstood - especially in relation to his views on contemporary society, public morality and the common good. In this, the final published work of his Archepiscopate, Dr Williams has assembled a series of chapters on matters of immediate public concern and the relationship of Christianity to these issues. Among his topics are 'Has Secularism Failed?: Europe, Faith and Culture', 'Human Rights and Religious Faith', 'Changing the Myths We Live By', 'Housekeeping: The Economic Challenge', 'The Gifts Reserved for Age: Perceptions of the Elderly', and 'Analysing Atheism'.

The Power of Religion in the Public Sphere represents a rare opportunity to experience a diverse group of preeminent philosophers confronting one pervasive contemporary concern: what role does or should religion play in our public lives? Reflecting on her recent work concerning state violence in Israel-Palestine, Judith Butler explores the potential of religious perspectives for renewing cultural and political criticism, while Jürgen Habermas, best known for his seminal conception of the public sphere, thinks through the ambiguous legacy of the concept of "the political" in contemporary theory. Charles Taylor argues for a radical redefinition of secularism, and Cornel West defends civil disobedience and emancipatory theology. Eduardo Mendieta and Jonathan VanAntwerpen detail the immense contribution of these philosophers to contemporary social and political theory, and an afterword by Craig Calhoun places these attempts to reconceive the significance of both religion and the secular in the context of contemporary national and international politics.

Despite talk of a "naked public square," religion has never really lost its place in American public life. As the twenty-first century opened, it was re-emerging in unexpected and paradoxical ways. Religious institutions were considered for expanded roles in welfare and education, at the same time that the limits of religious pluralism—as, for example, in the relation of Islam to American values—became a question of urgent public concern. Religion Returns to the Public Square;Faith and Policy in America explores how and why religion has to be mixed up with American politics. Uncovering philosophical, historical, legal, and social roots of this relationship, these essays go beyond hot-button issues to reflect on the current interactions and future possibilities of religion and politics in America.

Underlying the many crises in American life, writes Richard John Neuhaus, is a crisis of faith. It is not enough that more people should believe or that those who believe should believe more strongly. Rather, the faith of persons and communities must be more compellingly related to the public arena. "The naked public square"--which results from the exclusion of popular values from the public forum--will almost certainly result in the death of democracy. The great challenge, says Neuhaus, is the reconstruction of a public philosophy that can undergird American life and America's ambiguous place in the world. To be truly democratic and to endure, such a public philosophy must be grounded in values that are based on Judeo-Christian religion. The remedy begins with recognizing that democratic theory and practice, which have in the past often been indifferent or hostile to religion, must now be legitimated in terms compatible with biblical faith. Neuhaus explores the strengths and weaknesses of various sectors of American religion in pursuing this task of critical legitimation. Arguing that America is now engaged in an historic moment of testing, he draws upon Protestant, Catholic, and Jewish thinkers who have in other moments of testing seen that the stakes are very high--for America, for the promise of democratic freedom elsewhere, and possibly for God's purpose in the world. An honest analysis of the situation, says Neuhaus, shatters false polarizations between left and right, liberal and conservative. In a democratic culture, the believer's respect for nonbelievers is not a compromise but a requirement of the believer's faith. Similarly, the democratic rights of those outside the communities of religious faith can be assured only by the inclusion of religiously-grounded values in the common life. The Naked Public Square does not offer yet another partisan program for political of social change. Rather, it offers a deeply disturbing, but finally hopeful, examination of Abraham Lincoln's century-old question--whether this nation or any nation so conceived and so dedicated can long endure.

Recognizing that tyranny takes on secular as well as traditional guises, Os Guinness seeks a return to the first principles of religious and political freedom. Hearkening back to the "soul liberty" of English Puritan Roger Williams, Guinness argues that a society's greatest bulwark against abuse lies in its people's freedom of conscience.

This book offers a new perspective on religious freedom. Its central theme is to elucidate the meaning of religion and freedom in discussions related to religious freedom and the place of religion in the public square. One often hears that either religion must be tamed by restricting its access to public power, or that in the name of neutrality and equality no religious reasoning may be used in the political sphere, as it may be coercive to other worldviews. There is also the idea that "religion" is a feature of human life essentially distinct from "secular" features such as politics and economics, and which has a peculiarly dangerous inclination to promote violence. Thus, the meaning of religious freedom in the twenty-first century seems uncertain. For that reason, it is necessary to clarify the meaning of religious freedom, especially in relation to the public sphere, in order to offer an answer that will guide us in discerning issues of religious freedom.