William Edgar
Thoughts on Stephen Davis, Rise of French Laïcité
Huguenot Fellowship followers on our web site may be interested in a recent book describing the evolution of the current version of secularism in France. The book is by Stephen M. Davis, Rise of French Laïcité: French Secularism from the Reformation to the Twenty-first Century (Eugene: Pickwick, 2020). The author, Stephen Davis, has been a church planter in the US, in Romania and in France. He holds an earned doctorate from Columbia International University.
Laïcité means, roughly, the lay state. Why should we care about a uniquely French conjugation of secularity? For several reasons. The country of France has been a leader in so many ways. One of them is the manner in which it has faced the increasing challenge of immigration and the consequent diversity involved. Another is the openly admitted reality of two cultures, one the conservative (mostly Roman Catholic) willingness to have some sort of church-state alliance, and the other the hostility toward the church and its clergy.
Very well researched, the book begins with the Protestant Reformation and ends with the most recent developments in contemporary France. Davis ably describes two hard-fought milestones in the separation of “religion” from the public square. They are the laws of 1901 and 1905. The first is “the law of associations” whereby clerical influence was seriously curtailed. The second was a decisive disestablishment clause forbidding cults (worship groups) from having state support. The author notes that neither law succeeded in eradicating religion altogether, much to the disappointment of extremist secularists.
The presence of Islam comes up for special scrutiny. Debates flared up over religious garb, the hijab and the “burkini” in public places. The challenge was to forbid any sort of propaganda without alienating Catholics, with their earrings and necklaces. The final decision was to forbid “ostensible” garb.
The problem for many protestants, especially evangelicals, is for the general public not to confuse them with cults (les sectes). Fortunately allies such as the recognized scholar Sebasthian Fath, a French Baptist, have succeeded in making the proper clarifications. Our seminary is given honorable mention (p. 137), and president Pierre Berthoud is quoted. He underscores the need for a training ground that prepared leaders for a world in which a hostile version of salvation was offered.
Following Allen V. Koop, the author gently admonishes well-meaning American missionaries who come to France with good intentions, but with little idea of the complex history which has led to laïcité.
I am not aware of any comparable study in English of the rich, involved history of the march toward a unique version of secularity. The book ends with helpful suggestion for bringing the gospel to the French, with their aspirations and misconceptions.
William Edgar
Former President and Trustee
The Huguenot Fellowship