The American Model of Religious Lectures

The American Model of Religious Lectures

The American model of religious lectures comprises of numerous factors. These factors converge into the formation of the current spiritual paradigm in America. Over the past centuries, America has undergone multiple shifts in religious beliefs, misconceptions, and conflicts. However, the nation has succeeded in having a peaceful coexistence among different religious denominations, and those who do not conform to any religion. The country prides itself in religious diversity, where citizens are devout, divided, and tolerant of different spiritual afflictions. This essay examines America’s religious journey, from the beginning of the 1800s to its current era. It takes a closer look at religious Pluralism and polarization, Protestantism, Catholicism, the American Conscience, and the interaction between political religion and religious politics.

According to January 13th Class notes (2), the American model is the supportive separation of the religious and secular world. It is the creation of equality and the balancing of power between the sacred and the secular. Notably, the American model is pioneered by religious Pluralism that occurred in the years 1776 to 1865. Religious Pluralism is an attitude regarding the diversity of religious beliefs systems and their co-relation in society. It is almost similar to polarization, which is the divergence of religious views to ideological extremes. Americans had initially found it difficult to accept religious Pluralism as an ideal way of life. For instance, the Puritans, a staunch group of Protestants, took charge of some parts of America, like Massachusetts. The group controlled all political, religious, and social activities of such states. They, therefore, institutionalized Protestant churches, and all other religion were prosecuted in Puritan territories (Putnam, Campbell, &Romney, 530). In other parts of America, Catholicism was the domineering religion; thus, all other religious affiliations were shunned. African American slaves suffered significantly in the hands of their Protestant masters. In southern regions, slaves, some of whom were Muslims, were forced to convert to Christianity. However, African Americans continued to mix their own spiritual beliefs with the Christian faith of their masters.

Pluralism, as a concept, is significantly governed by factors such as; ethnicity, gender, and political dispositions. Religious men and women in some churches like Catholics and Lutherans disagreed considerably on the use of family planning methods and abortion. While most women, especially the youth, embraced the idea, religious men believed it to be ungodly. These factors brought about gender disparities in gender, thus increased diversity in religious beliefs (Putnam, Campbell, & Romney, 200). The establishment of massive discriminatory and segregation laws against people of color placed ethnicity on the forefront of religious Plurality. People of color hence opted for the creation of their churches and belief systems.

Other factors that led to religious Pluralism include the existence of multiple protestant traditions (January 13th Class notes, 2). Protestantism is a form of Christianity that does not adhere to the rules put forth by the Church of Rome (Catholic Church). There are three main types of Protestantism denominations present in America. These are; Evangelical, Mainstream, and Black Protestantism. Evangelical and Mainstream Protestantism parallel in most of their views. However, while evangelical Protestants take a conservative path in Christianity, Mainstream Protestants are modernized and more liberal. Black Protestantism is an ethical Christian religion than springs from a legacy of racial segregation. It comprises of all African American congregations and characterized mainly by social gospel and sermons. Black Protestantism focuses on personal piety and spirituality and is an essential factor in religious Pluralism.

The 1830 to1865 immigration of Catholics into America also led to a shift in the American model and diversified religious denominations. There existed a considerable number of English Catholics in America in the 1840s. Nevertheless, these Catholics consisted of wealthy English traders and colonizers. American Catholicism began its drastic change with the immigration of Irish Catholics. Irish Catholics moved from Ireland and sought refuge in America in this era due to the prevalent potato blight that affected their nation. The majority of Irish citizens that moved to America were men with stringent Catholic views. Many other faiths like Buddhists, Hindus, Muslims, and Jews began to arrive in America in the 1900s. The religious immigration of 1800 led to a rapid acceptance of religious Plurality in the U.S. (Putnam, Campbell, & Romney, 48).

The 1st amendment states that congress shall make no law in support of or opposing any religious activity or their freedom of speech. It, therefore, allowed religious freedom to all U.S. citizens and in turn, facilitated religious Pluralism. Moreover, the 1st amendment gave religion a leeway into American politics. The American currency and the Pledge of Allegiance exhibit the institutionalization of religion in politics. The American money included the words ‘In God, we trust’ to exhibit the country’s acknowledgement of a Superior Being. Also, congress included the words ‘under God’ to show a symbiosis between God and country (Putnam, Campbell, & Romney, 550). In the 1950s, American states placed religious public monuments in parks and along roads under the leadership of President John Kennedy. The institutionalizations of Christian artifacts in America, instead of keeping people calm, pit them against each other. In this era, American citizens had accepted the presence of atheists just as much as the presence of believers. Therefore, making God’s presence so prominent in the lives of American citizens came out as a mockery to atheists. Besides, different religions came with many restrictions. Some Americans, thus, became opposed to religion. To date, American concentrations at opposite ends of the religious spectrum are daunting. Clashes between religion and conservative politics fuel this aversion.

Furthermore, the 1st amendment opened America to religious politics and political religion. Religious politics is the application of theological reasoning and values, especially in salient political issues. On the other hand, political religion is the mobilization of religious beliefs and institutions for reconstructive purposes (January 8th Class notes, 4). The abhorrence of Catholics and Lutherans towards abortion is an example of religious politics while the creation of religious movements and their leaders is an example of political religion. The American Model of religions serves as a reminder that politics and religion, although two separate entities, would always intersect.

Apart from religious Pluralism, other factors like the creation of different denominations and the presence of democracy aided in the American model (January 13th Class notes, 3). Denominations are religious subgroups that operate under a common belief. Although Catholics maintained their Roman values and worship methods, other religions such as Protestants and Muslims diverged into different denominations. These congregations furthered America’s religious liberalization. There more religious groups split into sects, the more Americans joined churches due to the diversification of beliefs. Denominations acted like the ‘energizer’ of faith in the U.S. Besides, the presence of Monotheist and Polytheist religious classifications broadened people’s spiritual options. Polytheism, which is the belief of many gods, is practiced by believers from the Hindu and Buddhist religions. The introduction of polytheist religious cultures in America widened the religious spectrum but also led to more criticism by atheists. Democracy’s role in America’s religion was gradual but effective. Unlike other countries like England, where a monarchy governs citizens, democratic nations give people more space to make their personal religious choices.

Also, the American Conscience and faith led to the balance of power between the sacred and secular world. Putnam, Campbell, and Romney state that more than half of the American non-believer population assert that they use their conscience to discern between right and wrong (554). Religious Americans however, believed that being religious is a pre-requisite of being a good American. To them, religion and patriotism coincide; thus, atheists are more likely to show signs of terrorism or criminal behavior. In current times, however, there exists a parallel between non-believers and religious Americans. Due to work, marriage, and friendships, Americans gain the embrace of different religious affiliations or lack thereof. People learn to live together in harmony regardless of their different beliefs.

Moreover, such relations help religious leaders open up in conversations involving ‘taboo’ topics. For instance, the church often avoids controversies regarding morality, especially in homosexual relationships and transgender citizens. The integration of the church and the secular world eases the acceptance of these topics into society. Faith, which is a strong belief, does not necessarily need to be religious. Many Americans claim to have faith but do not conform to any religious affiliations. Therefore, one’s faith is not a good measure of one’s goodness both in secular and spiritual terms.

Consequently, faith consists of sacred elements, humanity, and a bridge between the two. The sacred or divine part of faith in the American model may include God or the Cosmos depending on one’s beliefs. Humanity is broader as it consists of one’s origin, human nature, and their capacity for virtue or goodness. Prayers and rituals serve as the bridge between humanity and the sacred part of faith. Therefore, faith inadvertently provides a link between religion and humanity. Arguably, one could state that religion is necessary in humanity. Nonreligious Americans could contend that they do not believe in a Superior being but are humane. The relationship between the sacred and humanity explains that belief does not have to be a direct consequence of religion.

Collective action is also critical in understanding the evolution and separation of secular and sacred distinctions. Collective action is where American citizens, both religious and nonreligious, consider the society around them in all their decisions. It means putting aside the ‘I’ mentality and thinking about the entire nation (January 13th Class notes, 4). Both religious and nonreligious citizens have the power to distinguish between right and wrong from a societal perspective. This distinction is called morality. From a conservative theological perspective, some things considered moral by nonreligious citizens may be vehemently opposed. For example, religions wholeheartedly condemn premarital sex. However, nonreligious or liberal believers may consider premarital sex moral as long as it is consensual and performed by adults.

In comparison, true believers differ from other Americans in their aversion to religious Pluralism. They strongly oppose the socialization and publicizing of religion and morality. To them, morality is a private decision between a person and their God (Putnam, Campbell, & Romney, 554).

The American model of religious lectures indicates that the entire society plays a role in the nation’s growth. From the institution of family to politics and clergymen, all Americans contribute to the supportive separation of religion and the secular aspects of life. The American model contains different religious histories as well as political roles in the balance of power between the church and the state. Compared to the 1800s, American is currently as an equal standing between religion and politics since there is little interaction between the two. In retrospect, it is evident that as much as Americans succeeded in the balance of power between these two vital entities, there is no permanent uncoupling of these institutions. Therefore, correlation is the only solution to religious and political conflicts.