Modern Age - Winter 2016 - 88

MODERN AGE

WINTER 2016

for that honor." Thus, the Court's jurisprudence has inadvertently
produced the "rancorous political discourse" (123-24) and culture
wars we see today.
At the same time, an increasing number of political theorists
and constitutional lawyers are expressing doubts about whether
the special place-the "preferred" status (141)-carved out for
religion by the First Amendment is justified. To begin with, the
highly theological character of many traditional justifications of
religious freedom (including those offered by Jefferson, Madison,
and Locke) makes it difficult for these justifications to get traction in our secular age. Many of these theological justifications,
moreover, have proved to be self-subverting.
Madison's famous defense of religious freedom, for example,
includes an insistence that religion is "wholly exempt from [the
state's] cognizance" (142). If this is true, however, it would "seem
to follow" that "the state is precluded" from embracing Madison's
theory inasmuch as that theory rests on religious "premises."
Some influential theological justifications of religious liberty,
Smith concludes, "are like the snake that circles around and swallows its own tail" (143). And, while secular justifications for this
freedom can (and have) been offered, they tend neither to be
as strong nor-conflating as they do religion with deeply held
beliefs-as specific as the older theological theories.
More fundamentally, these doubts about the special status of
religious freedom derive from the ascendancy of an ideology Smith
dubs "secular egalitarianism" (152) or "contemporary liberal egalitarianism" (153). At the heart of this ideology are found an implicit
vision of the human person and an insistence that treating persons
with equal concern and respect-as it understands them-constitutes the defining principle of a rightly ordered society.
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Modern Age - Winter 2016

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Contents
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