Religious mobilizations

Public Culture

Volumn 18, Issue 2, 2006, Pages 281-300

  Toylor, Charles ^a  

^a NONE

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EID: 33745047297     PISSN: 08992363     EISSN: None     Source Type: Journal    
DOI: 10.1215/08992363-2006-004     Document Type: Review

References (24)

1. Ernst Kantorowicz, The King's Two Bodies (Princeton, N.J.: Princeton University Press, 1997).
2. I have discussed this at greater length in Modern Social Imaginaries (Durham, N.C.: Duke University Press, 2004).
3. Robert Bellah, "Civil Religion in America," in Beyond Belief: Essays on Religion in a Post-Traditional World (New York: Harper and Row, 1970).
4. See Bellah, "Civil Religion in America," chapter 9.
5. For a fuller discussion of this term, see my Varieties of Religion Today (Cambridge, Mass.: Harvard University Press, 2002), chapter 3.
6. The connection of Christianity with decency in England has been noted by David Martin in Dilemmas of Contemporary Religion (Oxford: Blackwell, 1978), 122.
7. This whole issue of violence in modernity deserves further extensive treatment, especially taking account of the pathbreaking work of René Girard.
8. I have drawn here on the valuable discussions in Hugh McLeod's Religion and the People of Western Europe (Oxford: Oxford University Press, 1997), 36-43;
9. John Wolffe's God and Greater Britain: Religion and National Life in Britain and Ireland, 1843-1945 (London: Routledge, 1994), 20-30;
10. and David Hempton's Religion and Political Culture in Britain and Ireland: From the Glorious Revolution to the Decline of Empire (Cambridge: Cambridge University Press, 1996), chapter 2.
11. Joyce Appleby, Inheriting the Revolution: The First Generation of Americans (Cambridge, Mass.: Harvard University Press, 2000), 206.
12. Callum Brown, The Death of Christian Britain (London: Routledge, 2001), chapters 4-5.
13. See David Martin's Tongues of Fire: The Explosion of Protestantism in Latin America (Oxford: Blackwell, 1990)
14. and Pentecostalism: The World Their Parish (Oxford: Blaekwell, 2002).
15. Sociologists have noticed similar effects flowing from strong (re)conversions to Islam in contemporary France; see Danièle Hervieu-Léger, Le pélerin et le converti (The Pilgrim and the Convert) (Paris: Flammarion, 1999), 142-43.
16. Philippe Boutry, Prêtres et paroisses (Priests and Parishes) (Paris: Cerf, 1986), 344,
17. also 380, where he speaks of the self-given "mission morale, sociale, et pour tout dire civilisatrice de l'Église dans le 'monde.'" Yves-Marie Hilaire evokes the same idea in Une Chrétienneté au XIXe Siècle (A Christendom in the Nineteenth Century) (Lille. France: PUL, 1977), 1:305.
18. Jeffrey Cox, The English Churches in a Secular Society (New York: Oxford University Press, 1982), 271.
19. Cox, The English Churches, 109-10.
20. Steve Bruce, Religion in the Modern World (Oxford: Oxford University Press, 1996), chapter 1.
21. Bruce, Religion in the Modern World, chapter 6.
22. This is close to a thesis made by Martin in Tongues of Fire, 56, 68.
23. Again, there is a similarity to the thesis outlined by Martin, if I understand him correctly, in Tongues of Fire, 53.
24. This hot identity may also help to explain the differences between Europe and America that emerged on the occasion of the recent war in Iraq. Some commentators have tried to capture this in the memorable phrase: "Americans are from Mars, Europeans are from Venus." See Robert Kagan, "The U.S.-Europe Divide." Waxhington Post. May 26, 2002.