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The coronavirus pandemic has generated renewed public debate about different forms of masking. In this article I analyze news frames that circulated in English-language Canadian news outlets throughout 2020, performing an informal discourse analysis of coverage of Quebec’s secularism law, Bill 21, alongside coverage of two anti-mask protests held in Aylmer, Ontario. In the case of Bill 21, I argue that the predominant frame that shaped coverage was one of hypocrisy, which foregrounded the discriminatory nature of the legislation but obscured the Christian cultural politics otherwise embedded in the law. In the case of the Aylmer marches, I argue that news coverage centered on the role of the religious outlier, particularly through attention to outspoken Church of God Restoration pastor Rev. Henry Hildebrandt. This frame amplified Hildebrandt’s political statements but downplayed the more quotidian role of conservative Christianity in shaping some anti-mask sentiment. In both cases I argue that attending to the Christian cultural politics which were obscured by dominant news frames can help us better understand the persistent role of religion in shaping public discourse.

This article interrogates the notion of liberal state neutrality when it comes to adjudicating religious freedom claims. Drawing on work in political theory, legal theory, and religious studies, I argue that Christianity is a central and invisible feature of liberalism. I then examine how Christian liberalism has shaped American religious freedom jurisprudence, analyzing contradictory Supreme Court decisions involving free exercise and establishment claims. On the one hand, the language of secular purpose has safeguarded several Christian expressions from Establishment Clause scrutiny. On the other hand, since the passage of the Religious Freedom Restoration Act (1993), some Christian conservative legal advocates have repositioned Christianity as a persecuted religion requiring free exercise exemptions from antidiscrimination law. That the Court has recently obliged this more narrow understanding of religious freedom demonstrates the resilience of the Christian liberal state. While the cases are drawn from the American context, I suggest that the language of Christian liberalism is a useful conceptual tool for analyzing religious freedom claims in a variety of liberal democratic contexts.

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