100 books like American Gospel

Post 9-11, a cottage industry of neo-atheists emerged, arguing that religion inherently leads to violence and should be shunned in civilized society. Jessica Stern counters this in an insightful study of terrorism.

While religion has been associated with some of the most heinous acts of terror in recent times, she avoids simple slogans in favor of in-depth interviews with the terrorists themselves. Representing a variety of religious traditions, she explores their motivations and rationales and finds that religion is not the source of violence but, in most cases, is a tool exploited by opportunistic leaders to motivate and justify acts of violence by their followers.

I find it a well-written corrective to the neo-atheists.

In trying to exclude religion from the public sphere, most critics argue that religion precludes reasoned discussion: that secular arguments are rational and religious arguments are not.

Ronald Dworkin correctly recognizes that arguments over moral issues ultimately rest upon personal values, whether expressed in secular or religious terms. I love how he brilliantly breaks down arguments over such emotionally and morally controversial issues as abortion and euthanasia and then tries to identify the values relied on by both sides in how they attempt to justify their position.

In doing so, he makes two critical points: first, fundamental secular beliefs ultimately rest upon a religious-like understanding of the world, and second, in engaging with the thoughtful believer and secularist, it is possible to find common values. He uses the idea of the "sacredness of life" as one such meeting point shared by each.

In the 1990s, Stephen Carter wrote a trilogy of works on religion and politics. In the first two, he criticizes the idea of a “wall of separation” approach to religious freedom that many have viewed as being hostile toward the discussion of religious beliefs in the public sphere, and he argues that religion supports informed moral debate over issues of public policy. 

In this book, Carter returns to “the wall,” but this time, he adopts the thinking of John Winthrop, who viewed the wall of separation as a means of protecting religion from the corrupting influences of politics and power–not protecting the state from religion.

I find this of particular value as it has been absent from most recent conversations on this topic. As with Jon Meacham, Carter’s writing is eloquent, well-argued, engaging, and free of vitriol.

Before it was adapted into a multi-Oscar-winning film, this was an award-winning play that brilliantly explored the conflict and complex interplay between religious institutions and leaders and their secular counterparts, religion as a source of inspiration and guidance, and the efforts of one courageous man to honor his commitment to the law and his king while also living according to his faith. 

Moreover, like the other authors on this list, Thomas More defends his faith position through reasoned argument rather than resorting to dogmatic statements of faith. In a sense, Bolt brings together the multiple strands of thought present in the other four books.

This book is another that radically changed my perspective, and I use it routinely to help illustrate how complex the topics of religion and politics are.

What benefited me most is how Hurd challenges the very category of religion and how that category is (mis)applied in several countries. I love how she takes to task the simplistic narratives around religion and shows that they are not only insufficient but downright dangerous.

This book clearly outlines those dangers, their origins, and some noteworthy suggestions for how we can better deal with religion around the world. I find something new in each reread, both in terms of the contexts she analyzes and her approach. 

It can be hard to see how religion impacts the world, but this book opened a world of perspectives for me. Written by some of the biggest names in the academic world—and including recorded conversations between them—I found this book to be essential for understanding religion’s interactions with gender, race, power, and the shifting nature of secular societies.

I always like reading the most important modern thinkers, and what I appreciate about this book is it is manageable and digestible, so it serves as a great introduction to topics that fill numerous library shelves. It caps off with a brilliant discussion by Craig Calhoun, who rounds out an eye-opening set of discussions.

When I arrived in the USA, I particularly appreciated the great freedom granted to religions. Then I was invited by Sahar Aziz to a conference at Rutgers University. Her talk moderated my point of view. The book she published three years later changed my outlook.

In this book, Sahar Aziz chooses an original angle of analysis. She examines the paradox between an official commitment to religious freedom and repeated attacks on it when it comes to Muslims. Dr. Aziz shows that this is possible when Muslims go from being a religious minority to a racial group through the process of racialization that associates them with stereotypes and intangible cultural traits.

Religious discrimination then becomes possible under the guise of security and terrorism prevention measures, as long as the threat is strictly associated with religious faith and practice and not with political or geopolitical motivations. Moreover, according to Sahar Aziz, this… show more.

In this book, Pankaj Mishraj describes how the failures of secular modernity led to the rise of revanchist movements seeking to provide those left behind with a common sense of purpose.

I greatly appreciated the international scope of Mishraj’s analysis, with which he reveals how the growth of reactionary, theocratic, and xenophobic populist politics across the globe are manifestations of the same sense of malaise.

He convincingly argues that these tensions are as old as modernity itself. Rather than engaging strictly with the same old historical and sociological sources to make his case, the author refreshingly engages the poets and novelists of the era he describes.

Lerone Martin’s book makes a conclusive case for how influential Christian nationalism can be when it is embraced and enforced by a whole institution—like the FBI—but especially when the person leading that institution demands it be so. J. Edgar Hoover is likely one of the most influential purveyors of white Christian nationalism in American history. Some of the accounts are jaw-dropping.

This wide-ranging collection of authoritative chapters provides an outstanding general account of Canadian religion at the start of the twenty-first century. Coverage extends across the nation (New Brunswick, Quebec, Toronto, Alberta); the book includes perceptive articles on Catholics, mainline Protestants, and newer evangelical Protestant movements; there is revealing treatment of Jews and Sikhs, residential schools for Natives, and church-guided social reform, efforts of missionary outreach and more. The diverse ways that Canada’s religious organizations have engaged with national public life provide a strongly unifying theme.