Faith, Firearms, and Flags: The Boundaries of American Solidarity. REVISED

Alexander, Jeffrey C. 2006. “From Chapter 4: The Discourse of Civil Society” and “From Chapter 8: Social Justice and Civil Repair.” Pp. 53–67 and 192–209 in The Civil Sphere. New York: Oxford University Press. Retrieved March 26, 2025.

The image I selected shows political solidarity through strong visual symbols. A man, wearing a “God, Guns, Trump” hat, stands among a crowd where elements of American nationalism are visible, even if not in sharp focus. Though the flags in the background are somewhat blurred, their presence and other patriotic imagery create a recognizable atmosphere. His expression of determination conveys a sense of purpose and ideological commitment. The red, white, and blue colors that dominate the frame intensify the patriotic undertones, while the slogans on the signs and hats clearly deliver the political message. But the question remains: What does this image represent, and who is left out of this vision of solidarity?

In his essay “Civil Religion in America,” Robert Bellah describes civil religion as a set of national beliefs that tie Americans together through sacred symbols, rituals, and narratives. Bellah argues that these shared beliefs, which often blend Christian values with patriotic symbolism, form a collective identity that defines what it means to be American. However, Bellah cautions that while civil religion promotes unity, it can also be used to justify exclusion. When civil religion becomes too narrowly defined, it risks marginalizing those who do not share the same beliefs or values. Bellah emphasizes that civil religion “has not always been invoked in favor of worthy causes” and has often been used to attack nonconformist and liberal groups (Bellah 1967: 14). This critique is essential to understanding the potential for civil religion to divide rather than unite, especially when it fosters an “us” versus “them” mentality. In contrast, Jeffrey Alexander’s theory of the civil sphere offers a broader framework for understanding solidarity. In The Civil Sphere, Alexander explains that the civil sphere is a space where democratic ideals and the principles of equality and inclusion should be negotiated. The civil sphere should be a space of openness and inclusion, where diverse perspectives are recognized. Alexander argues that when the civil sphere becomes too narrow, as in the case of exclusionary national ideologies, it compromises democracy (Alexander 2006). According to him, an inclusive civil sphere requires actively negotiating conflicting ideas rather than establishing rigid boundaries that divide people into “insiders” and “outsiders.”

    

Bellah’s concept of civil religion helps explain the symbolic power at work in the image. The American flag, religious references, and pro-gun slogans come together to express more than individual opinions. They reflect a collective worldview shaped by deeply held cultural values. Bellah shows how civil religion uses shared national symbols to foster a sense of unity and purpose among citizens. However, he also warns that this unity can be dangerous when it becomes rigid or exclusionary. He writes that civil religion “has not always been invoked in favor of worthy causes,” and has at times been turned against nonconformist groups (Bellah 1967: 14). The image’s slogan, “God, Guns, Trump,” points to a specific vision of America that centers conservative Christian, nationalist, and pro-gun beliefs. Rather than being a neutral or inclusive set of ideals, this expression of civil religion defines belonging in narrow terms. Those who don’t align with these values may be positioned as outsiders, politically and morally. This selective framing of “true” Americanness highlights how civil religion can both unify and divide, depending on how its symbols are used and interpreted. On the other hand, Jeffrey Alexander’s theory of the civil sphere offers a corrective to this exclusionary potential. While Bellah focuses on how national unity is built through sacred symbols, Alexander centers on the importance of openness, pluralism, and democratic negotiation. He argues that the civil sphere is strongest when it protects the ability of diverse voices to coexist, even in disagreement. These two frameworks are not opposites, but they highlight a tension: Bellah’s civil religion helps us understand the national identity’s emotional power and coherence. At the same time, Alexander warns that when this coherence becomes too rigid, it threatens the democratic values that the civil sphere is meant to uphold. In the image, the tightly defined vision of unity raises concerns about whose voices are excluded and whether the space for real debate and difference still exists.

References

Alexander, Jeffrey C. 2006. “From Chapter 4: The Discourse of Civil Society” and “From Chapter 8: Social Justice and Civil Repair.” Pp. 53–67 and 192–209 in The Civil Sphere. New York: Oxford University Press. Retrieved March 26, 2025.

Feffer, John. 2024. “The Plot Against Democracy.” Foreign Policy in Focus. Retrieved March 26, 2025 (https://fpif.org/the-plot-against-democracy/).

Bellah, Robert N. 1967. “Civil Religion in America.” Daedalus 96(1):1–21. Retrieved March 26, 2025 (https://www.jstor.org/stable/20027022).