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Most people in the United States today no longer live their lives under the guidance of local institutionalized religious leadership, such as rabbis, ministers, and priests; rather, liberals and conservatives alike have taken charge of their own religious or spiritual practices. This shift, along with other social and cultural changes, has opened up a perhaps surprising space for chaplains—spiritual professionals who usually work with the endorsement of a religious community but do that work away from its immediate hierarchy, ministering in a secular institution, such as a prison, the military, or an airport, to an ever-changing group of clients of widely varying faiths and beliefs.
In A Ministry of Presence, Winnifred Fallers Sullivan explores how chaplaincy works in the United States—and in particular how it sits uneasily at the intersection of law and religion, spiritual care, and government regulation. Responsible for ministering to the wandering souls of the globalized economy, the chaplain works with a clientele often unmarked by a specific religious identity, and does so on behalf of a secular institution, like a hospital. Sullivan's examination of the sometimes heroic but often deeply ambiguous work yields fascinating insights into contemporary spiritual life, the politics of religious freedom, and the never-ending negotiation of religion's place in American institutional life.
- Sales Rank: #367200 in Books
- Published on: 2014-08-20
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.00" w x 6.00" l, .0 pounds
- Binding: Hardcover
- 240 pages
Review
"Thought-provoking. . . . Contemporary chaplaincy programs demonstrate that practices termed 'spiritual' are not unique to the political left or right, and chaplains from a wide variety of institutional backgrounds are grappling with how to provide this 'spiritual care.' A Ministry of Presence makes clear that this grappling has a particular history, and in so doing makes a valuable contribution to the study of American religion." (Michael Graziano Religion in American History)
"An important contribution to ongoing scholarly discussions in religious studies, American history, politics, and legal studies. . . . Sullivan has contributed much to our understanding of the many ways religion continues to influence ‘secular’ legal trajectories, and vice versa." (Religion Bulletin)
“A dazzling, meticulous study of the interdependence of law and religion. . . . This book is an analytical feat of rare and beautiful complexity. No other scholarship on the topic of chaplaincies explores their legal significance with the intensity or range that Sullivan’s ‘legal anthropology of religion’ exhibits.”
(Journal of the American Academy of Religion)
“[A] cogent, well-researched volume. . . . Recommended.”
(Choice)
“Excellent. . . . Highly recommended.”
(Catholic Library World)
“One of the most important voices in the contemporary study of law and religion, Sullivan shows how the chaplain has come to occupy a key role in the negotiation of law, politics, and religion in contemporary America. With subtlety and erudition, Sullivan brings her reader to the illuminating realization that the chaplain is a figure that sits at the complicated confluence of church and state, an emblem not only of contemporary constitutionalism, but also of modern economic and political life in the United States.” (Benjamin L. Berger, Osgoode Hall Law School, York University)
“Fantastic and provocative. Sullivan takes readers into new territory where we can consider American religion and social life from a new angle. Her strong authorial voice keeps the many moving parts together and makes A Ministry of Presence a pleasure to read.” (Courtney Bender, Columbia University)
“In this elegantly written and closely argued work, Sullivan shows that chaplains of all faiths in prisons, hospitals, and the military today find themselves at the nexus of forces that aim to make them into ‘priests of the secular,’ whose role it is to insure spiritually healthy and well adjusted prisoners, patients, and soldiers—as spiritual well-being is determined by the state and circumscribed by the courts. A Ministry of Presence is essential for understanding what has become—and what is becoming—of ‘religion’ in the United States today.” (Robert Orsi, author of Between Heaven and Earth: The Religious Worlds People Make and the Scholars Who Study Them)
About the Author
Winnifred Fallers Sullivan is professor and chair in the Department of Religious Studies at Indiana University, where she is also affiliated faculty in the Maurer School of Law. She is the author or editor of several books, including The Impossibility of Religious Freedom, and coeditor of Politics of Religious Freedom, forthcoming from the University of Chicago Press.
Most helpful customer reviews
3 of 3 people found the following review helpful.
The New Established Church of American Unitarian Universalism
By Hugh Rock
The specialist focus indicated by the title of this book, which would have led me to pass it by but for a friend’s recommendation, belies the fact that it raises far-reaching questions about the future direction of Christianity; about the relation of religion, culture and government; and, most intriguingly, whether the distinction between ‘secular’ and ‘religious’ has any meaning.
Winnifred Sullivan focusses specifically on government sponsored pastors. In a rapid and discreet expansion these have achieved a “ubiquity, invisible and unquantifiable.” This wave of employment has been aided by the privatisation of government services. As an introductory example of the new comprehensive scope, Sullivan records an interview with the pastor to the game wardens of the state of Maine, whose service to individuals is simply to “be present”. Government paid pastors can be found now, not only in the traditional military environments, but in fire services, hospitals, airports, universities, legislatures and care services.
These pastors have a specific religious brief which enforces a distinctive professional identity that is in tension with with the sectarian divisions of Christianity. Any hint of denominational proselytization is forbidden. They are obliged to take a position, expounded, for instance, by the army service, that is essentially Universalist or Quaker: “each person has to find the truth for himself.” A tension arises from the fact that all pastors must be denominationally approved, but the government sets the curriculum for the Master of Divinity Degree and the Clinical Pastoral Education Certificate, which are essential to employment. The government is thus in charge of public theology.
This tension is epitomised by the eight hundred evangelical chaplains who sued the navy in the complaint that the navy’s theology discriminated against them.
The constitutionality of this sponsorship has been vigorously contested by the Freedom From Religion Foundation. But, crucially, the FFRF has lost the case. Government pastors are here to stay and set to proliferate. The Supreme Court decided that their sponsorship escapes constitutional prohibition because spirituality is not religious, (a distinction that sociology has found vacuous) and also that the government has a legitimate interest ensuring the availability of free choice of religion.
Sullivan, although never stating this explicitly, seems, from a conventional ecclesiastical perspective to take a regretful stance toward this Universalism. Religion is being “stripped to the basics”, “neutralized and naturalized”. Faith has become a universalising category, of “therapeutic religion”, a holy trinity of “mind body, and spirit”, “ambiguously secularist”, in which sin and salvation has given way to “self-realization” and Christian theology has given way to “the language of therapy. . .and behavioural psychology.”
It is, moreover, a politically inspired project. It is a “national project of interfaith equity and moral education”, “civil religion theology”, legally enforced secularization, in which orthodoxy has become undesirable. Chaplains have become “priest[s] of the secular”, support “rationalist epistemologies” and give blessing to the national endeavour.
But there is an alternative, more positive interpretation available. These chaplains are real priests. They are priests of the new religion, as Sullivan notes from other observers, in which pluralism is the new truth claim. This is the new religion in which “mid-century pluralist sensibility” has given way to an “emerging universality”. This erases any boundary between religious and secular. It is a religion that emerges naturally from the paradoxical fact that the prohibition of government promotion of religion, embedded the equality of all religions in the constitution. This is the Established Church of American Unitarian Universalism.
Sullivan’s work raises profound questions that sociology and theology have barely touched on. It is a magnificent sourcebook of developments from which to start such an investigation.
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