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THE METAMORPHOSIS of CIVIL RELIGION in CANADA by Clarence Gerald Hofsink BA, University of Northern Britis

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THE METAMORPHOSIS of CIVIL RELIGION in CANADA by Clarence Gerald Hofsink BA, University of Northern Britis FROM GOD TO MAMMON: THE METAMORPHOSIS OF CIVIL RELIGION IN CANADA by Clarence Gerald Hofsink B.A., University of Northern British Columbia, 2008 THESIS SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN POLITICAL SCIENCE UNIVERSITY OF NORTHERN BRITISH COLUMBIA November 2014 © Clarence Gerald Hofsink, 2014 UMI Number: 1526482 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Di!ss0?t&iori Publishing UMI 1526482 Published by ProQuest LLC 2015. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Acknowledgment I would like to acknowledge a number of people for their help to complete this thesis. First, I would like to acknowledge Tara Rogers for her constant support and encouragement to complete this project throughout its many manifestations. I would also be very remiss if I do not acknowledge the rest of my family who have supported me on this journey. From an academic perspective, I must first and foremost acknowledge my supervisor Dr. John F. Young for his constant and unfailing support, assistance, and encouragement. To my other committee members, Dr. Tracy Summerville and Dr. Andrew Kitchenham, I offer my enduring thanks. My thanks also go to my external examiner, Dr. Neil Lettinga. I would also like to thank Anne Baines and Eleanor Annis for their research help early in this process. Without their assistance, the research for this project would have been more difficult to obtain and the end result more difficult to accomplish. Abstract This thesis explores civil religion in Canada. It examines the work of Rousseau, Durkheim, and the reintroduction of the concept of civil religion by Robert Bellah in 1967. Although some scholars argue that Canada does not possess a civil religion, this thesis asserts that a civil religion has been well manifested in Canadian society. Since Confederation, Canada has seen the rise and fall of Christian civic piety, something that once permeated public life in Canada. The thesis studies the metamorphosis of civil religion and its impact on public policy in education. It examines legal challenges concerning religion in the field of education as exemplars to examine this metamorphosis. This thesis concludes that education policy and court decisions reflect a new-found belief in democratic faith, which has replaced Christian civic piety as Canada’s civic religion. The conclusion raises questions about the capacity of this democratic faith to embrace religious pluralism. Table of Contents Abstract..............................................................................................................................ii Table of Contents............................................................................................................. iii Introduction....................................................................................................................... 1 Chapter One: Studies in Civil Religion ............................................................................5 Chapter Two: Civil Religion in Canada: From Civic Piety to Democratic Faith 20 Chapter Three: Education and Christian Civic Piety................................................... 48 Chapter Four: Public Education and Democratic Faith...............................................63 Conclusion.................................................................................................................... 109 Bibliography...................................................... ;.......................................................... 115 Introduction In 1967, Robert Bellah published his acclaimed article, “Civil Religion in America” in the journalDaedalus. This article launched a debate in America about civil religion and the relationship between faith and government that continues to this day. For Bellah, American civil religion could best be summarized as a public religious dimension to American politics - an expressed “set of beliefs, symbols, and rituals that I am calling the American civil religion” (Bellah 1967 , 4). These symbols include public holidays, such as Memorial Day to honour the dead and the birthdays of Lincoln and Washington, the flag, the national anthem, and sacred founding documents of the American republic. Some of this debate eventually extended into Canada (Bellah and Hammond 1980; Kim 1993). Canadian civil religion, as it existed, was more influenced by traditional, Christian religious fervour. This thesis examines contemporary civil religion in Canada and compares it with its more traditional identity. Ronald Beiner captures the essence of civil religion best. Beiner writes Civil religion is the empowerment of religion, not for the sake of religion, but for the sake of enhanced citizenship - of making members of the political community better citizens, in accordance with whatever conception one holds of what constitutes being a good citizen'1 (Beiner 2011 ,2 ). One may question why the topic of civil religion matters at all today in an increasingly secular age. One need only look back to Bellah and other writers on the topic for the answer to this question. Robert Stauffer writes “the collective meaning ultimately derives not from a belief that society is good, but from belief that society has a special responsibility to try to be good. Thus, the civil religion always 1 confronts the nation with a potential judgment over nationalistic idolatry” (Stauffer 1975, 390). Stauffer argues that civil religion does not make a nation more nationalistic except when it is abused. This is a very important contribution to the field, because the power of civil religion means that it could be easily abused to wrong ends. Stauffer touches on a theme resulting from one of Bellah’s subsequent works as well. Stauffer writes that Bellah believes cultural change is also needed because political change can no longer focus only on “negative freedom” the extension and protection of civil rights and liberties nor even on more equity in the distribution of wealth, but must include new goals which offer the possibility of “positive freedom” - of the freedom to exercise personal restraint and to act responsibly toward others which comes from a strongly shared sense of community (Stauffer 1975, 391). The attachment to community which Stauffer and Bellah have both written about is what endows civil religion with its importance to contemporary Canada. The Canadian context is different from the context in the United States as there was no revolutionary zeal in Canada to promote the concept and transcendentalism of American civil religion. It is the absence of this zealous transcendentalism that leads some scholars such as Bellah, Kim and Hammond to at different times suggest that Canada is without a common civil religion. The country, it is argued, is too fractured due to linguistic, regional, and cultural differences fora common civil religion to exist. One critic, Andrew Kim, acknowledges however, that perhaps an argument can be made for multiple civil religions in Canada. This thesis recognizes two founding civil religions in Canada, one in Quebec - mostly Roman Catholic and French speaking - and one in the rest of Canada - primarily Protestant and English speaking. I highlight the overlap between these two civic faiths and identify the common 2 features as Christian civic piety. Since 1982, however, Canada has witnessed the development of a new, unified civil religion, akin to what von Heyking refers to as a “democratic faith.” This thesis reflects on the emergence and consequences of this new civil religion, and asks if new tensions between state and society have emerged as a result of this new civil'religion. I argue that Canada has always had a civil religion and that the nature of civil religion changed from a Durkheimian based Christian Civic Piety to a Rousseauian democratic faith. This means that the organs of the state have been facilitators of the change that has happened in Canada. I will do this by first examining what constitutes civil religion. I will then look specifically at the case of Canadian civil religion and how it has changed. I will argue that there have been three factors that have influenced this change: The Quiet revolution in Quebec, the recognition of the multicultural reality in Canada through the formal adoption the multicultural policy and the adoption of the CanadaCharter of Rights and Freedoms. These three factors are most evident in the evolution of education policy. With specific reference to court cases that deal with religion in the schools I argue that the Rousseauian model of civil religion has emerged in Canada. This thesis thus examines three interrelated questions: first, what is civil religion, second, does Canada have a civil religion, and third, what is the relevance of civil religion in contemporary Canada? To address these questions, the thesis is structured as follows: Chapter One will review the literature on civil religion. Here, various explanations and functions of civil religion are identified, particularly relevant
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