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In a powerful challenge to conventional wisdom, Philip Hamburger argues that the separation of church and state has no historical foundation in the First Amendment. The detailed evidence assembled here shows that eighteenth-century Americans almost never invoked this principle. Although Thomas Jefferson and others retrospectively claimed that the First Amendment separated church and state, separation became part of American constitutional law only much later. Hamburger shows that separation became a constitutional freedom largely through fear and prejudice. Jefferson supported separation out of hostility to the Federalist clergy of New England. Nativist Protestants (ranging from nineteenth-century Know Nothings to twentieth-century members of the K.K.K.) adopted the principle of separation to restrict the role of Catholics in public life. Gradually, these Protestants were joined by theologically liberal, anti-Christian secularists, who hoped that separation would limit Christianity and all other distinct religions. Eventually, a wide range of men and women called for separation. Almost all of these Americans feared ecclesiastical authority, particularly that of the Catholic Church, and, in response to their fears, they increasingly perceived religious liberty to require a separation of church from state. American religious liberty was thus redefined and even transformed. In the process, the First Amendment was often used as an instrument of intolerance and discrimination.
The Conspiracy chronicles the monumental struggles of an innocent priest, Monsignor William McCarthy, falsely accused in 2003 of molesting two young sisters more than 23 years earlier. On the eve of his retirement from a stellar career as a priest and pastor, for the next five tortuous years, he was the victim of an anonymous complaint that was accepted as true by his bishop and friend of 40 years. Share his travails and see how ones faith can overcome the worst injustices that man can heap on a holy and totally innocent person." -- Jack Kraft, Esq. Monsignor William McCarthy paints a picture embracing a situation that is almost impossible to comprehend. Had I not stood by him throughout the years of pure hell he experienced, I would not have believed the outright calumny by a detective, and how the subsequent action of his bishop and diocesan staff could have occurred. Child abuse is a terrible thing, but equally horrible is when innocent priests are unjustly condemned and destroyed by the hierarchy of their church. -- Arthur N. Hoagland, M.D. This book is a must read for any Catholic who loves their Church but is concerned about its often self-destructive response to the tragedy of clerical pedophilia. It is story about tragedy and triumph. The tragedy of the Church that Monsignor McCarthy loves deeply, and into which he has selflessly devoted his entire life, but is sometimes governed by people who have lost all sense of justice. It is a Church that betrayed him. In its attempt to protect the victims of child abuse, it established a new category of victims: its faithful priests. The triumph of Monsignor McCarthy is his faith and love of Jesus, which saw him through his terrible ordeal in spite of the evil that was perpetrated against him. -- Deacon Joseph Keenan
The idea of covenant was at the heart of early New England society. In this singular book David Weir explores the origins and development of covenant thought in America by analyzing the town and church documents written and signed by seventeenth-century New Englanders. Unmatched in the breadth of its scope, this study takes into account all of the surviving covenants in all of the New England colonies. Weir's comprehensive survey of seventeenth-century covenants leads to a more complex picture of early New England than what emerges from looking at only a few famous civil covenants like the Mayflower Compact. His work shows covenant theology being transformed into a covenantal vision for society but also reveals the stress and strains on church-state relationships that eventually led to more secularized colonial governments in eighteenth-century New England. He concludes that New England colonial society was much more "English" and much less "American" than has often been thought, and that the New England colonies substantially mirrored religious and social change in Old England.