全国对此演说基于犹太-基督教的广泛回应在文本内和文本外都有证明。对于那些希望看到天意之手(Divine Hand of Providence)运作的人们,罗斯福奇迹般地逃脱了迈阿密(的刺杀事件)就是喻示——或是神迹预示,上帝又派了一位华盛顿或是林肯下凡……许多人抗拒不了罗斯福在演说中烘托的主体地位——救世主的地位。毕竟,把放贷者逐出庙宇的是耶稣基督本人……(许多听者看到了)一种多重复合的迹象,那就是他们的新总统是基于上帝旨意领导国家的[6]。
加里·斯科特·史密斯(Gary Scott Smith)在其著作中称罗斯福自信其福利计划“和基督教的社会教义吻合”,通过政府行为促成社会正义在道德上要优于传统的自由放任方式。他声称“我们追求正义”,以“己所欲施于人”(Do unto your neighbor as you would be done by)为信条[7]。罗斯福将道德问题看作宗教和反宗教的对立,史密斯称罗斯福“恳请新教徒、天主教徒和犹太人超越教派信条,只要能‘找到共同的事业’,就‘团结起来做好事[8]’”。
阿塔利亚·奥默(Atalia Omer)和杰森·斯普林斯(Jason A. Springs)研究了罗斯福在1939年的国情咨文,其中提及“号召美国人不仅保卫自己的家园,更要保卫信仰和人性的信条,美国人的教会、政府和文明都是建立在这些信条之上的。”据此,他们认为“这种熟悉的言辞援引了美国犹太教-基督教价值观的神圣性作为战争的基础[9]”。
20世纪30年代,纳粹式反犹主义兴起,担忧于此的新教徒、天主教徒和犹太人决定增进理解和包容。20世纪40年代,为了反抗反犹主义,人们开始提倡美国作为“犹太教-基督教国家”的定义[14]。一些有志于此的宗教人士联合起来,组建包含新教牧师、天主教牧师和犹太拉比的团队,呼吁宗教多元,美国不仅是“基督教土地”,更是“新教、天主教、犹太教三支传统培育的国度”,这些团队后来组成国家基督徒和犹太人会议(National Conference of Christians and Jews)。“犹太教-基督教”这一短语逐渐进入当代词典,成为自由主义者的标准术语,表示西方价值观建立在包括犹太人在内的宗教共识之上[15]。
神学家、作家亚瑟·科恩(英语:Arthur A. Cohen)在其著作《犹太教-基督教传统的迷思》(The Myth of the Judeo-Christian Tradition)中,质疑犹太教-基督教概念在神学上的有效性,认为这概念基本上是美国政治的发明物。雅各布·纽斯纳(英语:Jacob Neusner)在著作《犹太人和基督徒:共同传统的迷思》(Jews and Christians: The Myth of a Common Tradition)中写道:“这两种信仰就代表着两批人各说各话[38]。”
^Davis W. Houck and Mihaela Nocasian. "FDR's First Inaugural Address: Text, Context, and Reception." Rhetoric & Public Affairs 5#4 (2003): 649-678, quote p 669.
^Timothy Wyatt, "America's Holy War: FDR, Civil Religion, and the Prelude to War" Memphis Theological Seminary Journal (2012) v. 50 online (页面存档备份,存于互联网档案馆).
^Randall B. Woods, "The Politics of Idealism: Lyndon Johnson, Civil Rights, and Vietnam." Diplomatic History 31#1 (2007): 1-18, quote p 5; The same text appears in Woods, Prisoners of Hope: Lyndon B. Johnson, the Great Society, and the Limits of Liberalism (2016) p 89.
^Patrick Henry, "'And I Don't Care What It Is': The Tradition-History of a Civil Religion Proof-Text," Journal of the American Academy of Religion, (1981), 49#1 pp 35-47 in JSTOR (页面存档备份,存于互联网档案馆)
^Clinton Rossiter, Conservatism in America (1968) p. 268
^A. G. Heinsohn G. Jr., ed. Anthology of Conservative Writing in the United States, 1932-1960 (Regnery Publishing, Inc., 1962) p. 256.
^By the 1990s "Judeo-Christian" terminology was now mostly found among conservatives. Douglas Hartmann, et al., "One (Multicultural) Nation Under God? Changing Uses and Meanings of the Term "Judeo-Christian" in the American Media," Journal of Media & Religion, 2005, Vol. 4 Issue 4, pp. 207-234
^Clyde Wilcox and Carin Robinson, Onward Christian Soldiers?: The Religious Right in American Politics (2010) p. 13
^Douglas Hartmann, Xuefeng Zhang, and William Wischstadt. "One (Multicultural) Nation Under God? Changing Uses and Meanings of the Term" Judeo-Christian" in the American Media." Journal of Media and Religion 4.4 (2005): 207-234.
^John Kenneth White, Still Seeing Red: How the Cold War Shapes the New American Politics (1998) p 138
^ 31.031.1Douglas Hartmann, Xuefeng Zhang, William Wischstadt (2005). One (Multicultural) Nation Under God? Changing Uses and Meanings of the Term "Judeo-Christian" in the American Media. Journal of Media and Religion4(4), 207-234
^Tony Taylor, "Neoconservative Progressivism, Knowledgeable Ignorance and the Origins of the Next History War", History Australia 10#2 (2013), pp.227–240 at pp.232–35.
^Jim Berryman, "Civilisation: A Concept and its Uses in Australian Public Discourse." Australian Journal of Politics & History 61.4 (2015): 591-605.
延伸阅读
Coe, Kevin, and Sarah Chenoweth. "The Evolution of Christian America: Christianity in Presidential Discourse, 1981–2013." International Journal of Communication 9:753-73 (2015) online (页面存档备份,存于互联网档案馆)
Cohen, Arthur A. The Myth of the Judeo-Christian Tradition. Harper & Row(英语:Harper & Row), New York, 1970.
Hartmann, Douglas, Xuefeng Zhang, and William Wischstadt. "One (Multicultural) Nation Under God? Changing Uses and Meanings of the Term 'Judeo-Christian' in the American Media." Journal of Media and Religion 4.4 (2005): 207–234.
Merino, Stephen M. "Religious diversity in a "Christian nation": The effects of theological exclusivity and interreligious contact on the acceptance of religious diversity." Journal for the Scientific Study of Religion 49.2 (2010): 231-246.
Moore, Deborah Dash. "Jewish GIs and the Creation of the Judeo-Christian Tradition," Religion and American Culture: A Journal of Interpretation, Vol. 8, No. 1 (Winter, 1998), pp. 31–53 in JSTOR (页面存档备份,存于互联网档案馆)
Novak, Michael. On Two Wings: Humble Faith and Common Sense at the American Founding. Encounter Books, 2002. ISBN978-1893554344
Preston, Andrew. "A Judeo-Christian Foreign Policy," in Preston, Sword of the Spirit, Shield of Faith: Religion in American War and Diplomacy (2012) pp 559–74.
Schultz, Kevin M. Tri-Faith America: How Catholics and Jews held postwar America to its Protestant promise (Oxford University Press, 2011).
Shaban, Fuad. For Zion's sake: the Judeo-Christian tradition in American culture (Pluto Press, 2005). online (页面存档备份,存于互联网档案馆)
Silk, Mark(英语:Mark Silk). "Notes on the Judeo-Christian tradition in America," American Quarterly, (1984) 36:65–85, the standard history of the term in JSTOR