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• W137233034 abstract "Abstract: The United States has civil religion that gives the nation sacred identity, and it considers itself melting pot in which particular cultural identities give way before unifying American identity. Canada lacks civil religion and identifies itself as cultural mosaic rather than melting pot, which allows individuals to retain particular cultural identity while being Canadian. This article explores how these national differences have impacted Mennonite theologizing. In the U.S. Mennonite theologizing has tended to challenge the ethos of civil religion, while Mennonite theologizing in Canada has tended to work within the national ethos. Although theses national characters differ, each ultimately poses the same temptation to the Mennonite churches: namely, to lose the distinction between church and the social order. This article offers theological antidote to that temptation. ********** The United States and Canada share great deal, starting with the longest demilitarized border in the world. They both claim English as their dominant language. They watch many of the same movies and television programs, and they have baseball, basketball and hockey teams in the same professional leagues. However, such similarities can easily blind us to the significant and profound differences in the cultural ethos and the character of the national identity between Canada and the United States. In this paper will sketch some of these differences. Then will speculate on ways that these differences have been reflected in one slice of Mennonite theologizing in the United States. Lastly, will offer some pointed suggestions about the implications of this discussion for the future of Mennonite historical writing. TWO NATIONAL CHARACTERS The United States has civil religion and considers itself melting pot of cultures. By contrast, Canada lacks civil religion and identifies itself more as cultural mosaic than as cultural melting pot. These differences are profound, and say far more about the character of the United States and Canada than such commonalties as language, television shows and professional sports teams. (1) Civil religion in American can be understood as set of sacred persons, events, beliefs, rituals, and symbols quite distinct from those of the denominations (2) that imbue the United States of America with divine identity and divine agenda. These sacred connotations are derived from founding myth. According to this myth, oppressed peoples from Europe came to America seeking freedom, which was then vouchsafed and forged in revolutionary fashion by war in 1776. The righteousness of this war was anchored, as the Declaration of Independence put it, in a firm Reliance on the Protection of Divine Providence. This founding myth then becomes the story of every American, including all immigrants. According to this foundational story, war is the necessary basis for freedom. Public school curricula teach this link between freedom and violence very effectively. Ask students what would have happened had there been no war in 1776 and the answer frequently is I guess we would still be oppressed by the British. Note too how entrenched in the public mentality is the notion that if or when the nation is to do something about terrorism (or Saddam Hussein or Libya or Serbia or crime or drugs) it almost always implies the use of guns or bombs and the military. In the public mind, violence and freedom are tightly forged together, and public ceremonies on patriotic holidays--with politicians of all stripes clamoring to participate and be seen--consistently reinforce that forged link. Civil religion portrays its version of religion primarily in secular terms. The God of civil religion is referred to in rather vague, distant language--Supreme Being, Supreme Judge, and so on. At Billy Graham crusade, Richard Nixon once confessed that the basis of his strength to carry out the awesome duties of the presidency came from his great faith in Something Else. …" @default.
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• W137233034 date "1999-07-01" @default.
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• W137233034 title "The United States Shape of Mennonite Theologizing: Some Preliminary Observations" @default.
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