The crisis of secular liberalism and the constitutional state in comparative perspective: Religion, rule of law, and democratic organization of religion privileging states

Research output: Contribution to journalReview article

1 Citation (Scopus)

Abstract

Religion has returned to the secular state; does crisis result? Conflating variations of Marxist-Leninist states, whose godless communism" of the 20th century sought to marginalize religion as a political adversary, with the Westphalian state that sought to avoid sectarian Conflict by separating the institutional state from the apparatus of religion, modern secular liberal theory has long problematized the role of religion in modern "secular" states. Critics of secular liberal modernity never fully accepted its premises and "post" modernists have sought to undo to "reform" the structures of secular liberalism to provide for a larger space for "religion" in politics and economics. This Article considers the issue of the "return" of religion from a comparative constitutional perspective. Its central premise is that where institutional religion is both protected and engaged in political life through which it seeks to harmonize institutional state and religious government, the resulting system tends to advantage a privileged religion in political life over its political rivals. This has implications for the way in which the fundamental ordering, premises of liberal societies are understood and applied-rule of law, direct democracy, popular sovereignty, the protection of foreigners and the approaches to the interpretation of constitutional text. These implications contain lessons that might be considered by the United States as it seeks to carve a privileged role for religion while protecting its status as something special that cannot be touched by politics. The Article develops this thesis by weaving together several stories from developing and developed states where religion has acquired a more privileged role. These illustrate the ways that blasphemy and apostasy laws and the incorporation of religious values skew the nature and application of the rule of law, the nature and limits of direct democracy, the relationship between apostasy and treason, the language of interpretation and the power to participate in that dialogue, and the role of the foreign or minority. The effect is especially pronounced in states formally organized on global secular liberal principles of neutral and tolerant process and values neutrality. It suggests a context for the insight, at the center of secular liberalism's solicitude for religion, that where the apparatus of institutional religion seeks to enter into the political life of a state its religious beliefs ought not to be accorded any particular deference. It will suggest the nature of the shocks to the constitutional settlement of the U.S. Constitution and its now misunderstood model of secularism, which touches on the construction of a shadow religious state within American secular liberalism. To that end the Supreme Court decision in Hobby Lobby is considered in light of the prior discussion. The Article concludes that for secular liberalism the price of preserving the privileging of the practices and autonomy of religion in a multi-religious state is the disbarring of institutional religion (though not religious values) from organized political life. The alternative, privileging (institutional) religion and permitting it a broad institutional right to participate in politics, is very much in evidence abroad.

Original languageEnglish (US)
Pages (from-to)51-104
Number of pages54
JournalCornell International Law Journal
Volume48
Issue number1
StatePublished - Jan 1 2015

Fingerprint

constitutional state
liberalism
Religion
organization
direct democracy
politics
Values
interpretation
recreational activity
lobby
neutrality
communism
court decision
sovereignty
Supreme Court
modernity
critic
constitution

All Science Journal Classification (ASJC) codes

  • Political Science and International Relations
  • Law

Cite this

@article{5d5fc0f6ad4f40929e59a959dd7e6713,
title = "The crisis of secular liberalism and the constitutional state in comparative perspective: Religion, rule of law, and democratic organization of religion privileging states",
abstract = "Religion has returned to the secular state; does crisis result? Conflating variations of Marxist-Leninist states, whose godless communism{"} of the 20th century sought to marginalize religion as a political adversary, with the Westphalian state that sought to avoid sectarian Conflict by separating the institutional state from the apparatus of religion, modern secular liberal theory has long problematized the role of religion in modern {"}secular{"} states. Critics of secular liberal modernity never fully accepted its premises and {"}post{"} modernists have sought to undo to {"}reform{"} the structures of secular liberalism to provide for a larger space for {"}religion{"} in politics and economics. This Article considers the issue of the {"}return{"} of religion from a comparative constitutional perspective. Its central premise is that where institutional religion is both protected and engaged in political life through which it seeks to harmonize institutional state and religious government, the resulting system tends to advantage a privileged religion in political life over its political rivals. This has implications for the way in which the fundamental ordering, premises of liberal societies are understood and applied-rule of law, direct democracy, popular sovereignty, the protection of foreigners and the approaches to the interpretation of constitutional text. These implications contain lessons that might be considered by the United States as it seeks to carve a privileged role for religion while protecting its status as something special that cannot be touched by politics. The Article develops this thesis by weaving together several stories from developing and developed states where religion has acquired a more privileged role. These illustrate the ways that blasphemy and apostasy laws and the incorporation of religious values skew the nature and application of the rule of law, the nature and limits of direct democracy, the relationship between apostasy and treason, the language of interpretation and the power to participate in that dialogue, and the role of the foreign or minority. The effect is especially pronounced in states formally organized on global secular liberal principles of neutral and tolerant process and values neutrality. It suggests a context for the insight, at the center of secular liberalism's solicitude for religion, that where the apparatus of institutional religion seeks to enter into the political life of a state its religious beliefs ought not to be accorded any particular deference. It will suggest the nature of the shocks to the constitutional settlement of the U.S. Constitution and its now misunderstood model of secularism, which touches on the construction of a shadow religious state within American secular liberalism. To that end the Supreme Court decision in Hobby Lobby is considered in light of the prior discussion. The Article concludes that for secular liberalism the price of preserving the privileging of the practices and autonomy of religion in a multi-religious state is the disbarring of institutional religion (though not religious values) from organized political life. The alternative, privileging (institutional) religion and permitting it a broad institutional right to participate in politics, is very much in evidence abroad.",
author = "Backer, {Larry Cata}",
year = "2015",
month = "1",
day = "1",
language = "English (US)",
volume = "48",
pages = "51--104",
journal = "Cornell International Law Journal",
issn = "0010-8812",
publisher = "Cornell Law School",
number = "1",

}

TY - JOUR

T1 - The crisis of secular liberalism and the constitutional state in comparative perspective

T2 - Religion, rule of law, and democratic organization of religion privileging states

AU - Backer, Larry Cata

PY - 2015/1/1

Y1 - 2015/1/1

N2 - Religion has returned to the secular state; does crisis result? Conflating variations of Marxist-Leninist states, whose godless communism" of the 20th century sought to marginalize religion as a political adversary, with the Westphalian state that sought to avoid sectarian Conflict by separating the institutional state from the apparatus of religion, modern secular liberal theory has long problematized the role of religion in modern "secular" states. Critics of secular liberal modernity never fully accepted its premises and "post" modernists have sought to undo to "reform" the structures of secular liberalism to provide for a larger space for "religion" in politics and economics. This Article considers the issue of the "return" of religion from a comparative constitutional perspective. Its central premise is that where institutional religion is both protected and engaged in political life through which it seeks to harmonize institutional state and religious government, the resulting system tends to advantage a privileged religion in political life over its political rivals. This has implications for the way in which the fundamental ordering, premises of liberal societies are understood and applied-rule of law, direct democracy, popular sovereignty, the protection of foreigners and the approaches to the interpretation of constitutional text. These implications contain lessons that might be considered by the United States as it seeks to carve a privileged role for religion while protecting its status as something special that cannot be touched by politics. The Article develops this thesis by weaving together several stories from developing and developed states where religion has acquired a more privileged role. These illustrate the ways that blasphemy and apostasy laws and the incorporation of religious values skew the nature and application of the rule of law, the nature and limits of direct democracy, the relationship between apostasy and treason, the language of interpretation and the power to participate in that dialogue, and the role of the foreign or minority. The effect is especially pronounced in states formally organized on global secular liberal principles of neutral and tolerant process and values neutrality. It suggests a context for the insight, at the center of secular liberalism's solicitude for religion, that where the apparatus of institutional religion seeks to enter into the political life of a state its religious beliefs ought not to be accorded any particular deference. It will suggest the nature of the shocks to the constitutional settlement of the U.S. Constitution and its now misunderstood model of secularism, which touches on the construction of a shadow religious state within American secular liberalism. To that end the Supreme Court decision in Hobby Lobby is considered in light of the prior discussion. The Article concludes that for secular liberalism the price of preserving the privileging of the practices and autonomy of religion in a multi-religious state is the disbarring of institutional religion (though not religious values) from organized political life. The alternative, privileging (institutional) religion and permitting it a broad institutional right to participate in politics, is very much in evidence abroad.

AB - Religion has returned to the secular state; does crisis result? Conflating variations of Marxist-Leninist states, whose godless communism" of the 20th century sought to marginalize religion as a political adversary, with the Westphalian state that sought to avoid sectarian Conflict by separating the institutional state from the apparatus of religion, modern secular liberal theory has long problematized the role of religion in modern "secular" states. Critics of secular liberal modernity never fully accepted its premises and "post" modernists have sought to undo to "reform" the structures of secular liberalism to provide for a larger space for "religion" in politics and economics. This Article considers the issue of the "return" of religion from a comparative constitutional perspective. Its central premise is that where institutional religion is both protected and engaged in political life through which it seeks to harmonize institutional state and religious government, the resulting system tends to advantage a privileged religion in political life over its political rivals. This has implications for the way in which the fundamental ordering, premises of liberal societies are understood and applied-rule of law, direct democracy, popular sovereignty, the protection of foreigners and the approaches to the interpretation of constitutional text. These implications contain lessons that might be considered by the United States as it seeks to carve a privileged role for religion while protecting its status as something special that cannot be touched by politics. The Article develops this thesis by weaving together several stories from developing and developed states where religion has acquired a more privileged role. These illustrate the ways that blasphemy and apostasy laws and the incorporation of religious values skew the nature and application of the rule of law, the nature and limits of direct democracy, the relationship between apostasy and treason, the language of interpretation and the power to participate in that dialogue, and the role of the foreign or minority. The effect is especially pronounced in states formally organized on global secular liberal principles of neutral and tolerant process and values neutrality. It suggests a context for the insight, at the center of secular liberalism's solicitude for religion, that where the apparatus of institutional religion seeks to enter into the political life of a state its religious beliefs ought not to be accorded any particular deference. It will suggest the nature of the shocks to the constitutional settlement of the U.S. Constitution and its now misunderstood model of secularism, which touches on the construction of a shadow religious state within American secular liberalism. To that end the Supreme Court decision in Hobby Lobby is considered in light of the prior discussion. The Article concludes that for secular liberalism the price of preserving the privileging of the practices and autonomy of religion in a multi-religious state is the disbarring of institutional religion (though not religious values) from organized political life. The alternative, privileging (institutional) religion and permitting it a broad institutional right to participate in politics, is very much in evidence abroad.

UR - http://www.scopus.com/inward/record.url?scp=84940398408&partnerID=8YFLogxK

UR - http://www.scopus.com/inward/citedby.url?scp=84940398408&partnerID=8YFLogxK

M3 - Review article

AN - SCOPUS:84940398408

VL - 48

SP - 51

EP - 104

JO - Cornell International Law Journal

JF - Cornell International Law Journal

SN - 0010-8812

IS - 1

ER -