In the seventeenth century the Renaissance and Reformation inspired worldly ambitions and self-fashioning among Europeans. New opportunities, such as commercialization and exploration, along with new pressures such as mounting poverty and vagrancy in England, threatened communities and traditions. English adventurers sought their fortunes in Virginia and New England, but their loyalties to traditional duties to God and community varied widely. The lives, worries, and circumstances of Captain John Smith, explorer and self-promoter, and Robert Keayne, a prosperous Boston merchant, illustrate emerging ways of thinking about self-made fates among these colonists. Both pursued their worldly ambitions through incessant work, and they participated in an early stage of shaping the criteria by which Americans would judge successes and failures. They also expressed strong beliefs about fostering communities and working for them while they pursued their own ambitions. At the same time, and like their peers, they guarded the boundaries of inclusion in those communities, defining narrowly who could belong, who merited respect, and whose exploitation and destruction they felt was justified.

The myth of self-made success triumphed in the new millennium, incentivizing claims that are impervious to reality. Prominent examples include George W. Bush, Donald Trump, and Kylie Jenner, who began their lives in great financial and social wealth, yet they all believe they were self-made. Bush and Trump endorsed policies that lowered taxes for elites but cut programs that served everyone else, arguing that taxes punish success and social support programs foster irresponsibility. The myth eased reducing constraints on financial exploits, making possible both great fortunes and economic crises, such as the Great Recession that began in 2007 and led to taxpayers’ bailouts of private institutions. The megahit reality TV show Shark Tank displayed the myth on steroids, starring “self-made” entrepreneurs. In contrast, the despair of struggling people accused of self-made failure and willful irresponsibility has been deadly. Such accusations can be profitable, as J.D. Vance’s career has shown. This myth-made culture ignores the communities and institutions that make wealth generation possible. It frees tycoons to acquire and donate large fortunes, garnering acclaim as philanthropists.

Religious groups outside of the Christian tradition have slowly been incorporated into American civil religion. The chapter discusses four major world religions and their inclusion in the religious landscape of the United States: Judaism, Islam, Buddhism, and Hinduism. The chapter also explores some new religious movements with distinctly American origins, Latter-day Saints, Jehovah’s Witnesses, and Christian Scientism.

Chapter 10 explores three competing visions of American national religious identity: Christian nationalism, strict secularism, and pluralist civil religion. After identifying problems with Christian nationalism and strict secularism, the chapter argues that an inclusive, dynamic, and pluralist civil religion offers the best way forward for continuing the American experiment.

Although the United States was established with a distinctly Christian framework, over time the religious landscape has changed. American civil religion has adapted to make room for growing religious pluralism and the rise of secularism.

Religion is central to human experience. This chapter examines the influence of religion on the political culture from America’s founding to the present, provides a framework for classifying and measuring religion, and gives an overview of religious belief, belonging, and behavior.

This chapter considers some of the sources of divisiveness in American religious and political culture, discussing the decline in public trust and the rise of identity politics and affective polarization. The chapter also notes ways that politicized religion negatively affects civil society and examines racial divides in the American religious landscape.

The book concludes with recommendations for the future of religion in America, suggesting that a commitment to pluralism and inclusive civil religion is necessary to maintain one, indivisible nation. The authors make a case for allowing for public and private expressions of religion, promoting respectful religious pluralism, carefully balancing religious mission and activism, and broadening American civil religion beyond Judeo-Christianity to foster a vibrant American religious landscape.