Reviewed by: Sincerely Held: American Secularism and Its Believers by Charles McCrary Hannah Scheidt Charles McCrary, Sincerely Held: American Secularism and Its Believers (Chicago: University of Chicago Press, 2022) A recently-published report from the Pew Research Center relates that two-thirds of US adults doubt the sincerity of religious objections to COVID-19 vaccine mandates. In other words, a healthy majority of Americans believe that people who refuse COVID vaccination for religious reasons are simply using religion as an excuse, and that the true basis of their objection lies in some source not as protected or sacrosanct as religious belief. Charles McCrary's Sincerely Held: American Secularism and Its Believers undertakes an overdue examination of the figure at the center of this and similar debates: the "sincere believer." As McCrary explains, starting in the 1940s, courts have evaluated petitions for religious freedom according to the "sincerity test," putting aside the question of whether or not a belief is true and asking instead if the claimant believes "sincerely." But what does it mean to be sincere when it comes to religious belief? Who gets to determine sincerity, and by what standards? McCrary homes in on this ubiquitous but contentious construction in a collection of historical case studies and cultural analyses, showing how sincerity operates as an important element in the legal construction of religion as a disciplinary category. McCrary suggests that the story of sincerity, in the context of free exercise jurisprudence, is a story about secularism. Sincerity is a key component in the [End Page 122] "secular metalanguage" by which judges and other authorities determine what passes as (good, true) religious belief and, therefore, what beliefs and behaviors are protected by law (12). Ultimately, McCrary suggests, sincerity is a linguistic and conceptual tool for a historically white Protestant regime to determine what is legible and acceptable as religion. Thus, this work contributes to a growing body of scholarship that critiques the secular regime, bringing to light its histories, strategies, and injustices. As McCrary explains, we come to know the sincere believer through her "others." The sincere believer has two essential foils: the knave and the fool. The knave is duplicitous, knowingly deceptive, and does not herself hold sincere religious beliefs but peddles religion for personal gain. On the other hand, the fool lacks the agency to hold sincere belief—his belief is not really his own. McCrary writes: "The knave is not authentically religious, because he is duplicitous and insincere. The fool is not authentically secular, for his insufficiently buffered self is irrational and credulous" (47). This constellation of characters—the sincere believer, the knave, and the fool—says a lot about how religion is imagined in a secular world, and McCrary's explanation of these types is clear and compelling. Truly, this trio is a valuable tool through which to understand (and to teach) about the disciplining of selfhood in the modern world. These types teach us about the characteristics and boundaries of proper, Protestant-ish, religion: belief-centric, individual, private. But alongside—or, rather, co-constituting—this understanding of religion is a belief in secularism and a concept of the proper secular subject: one who is truthful, agentic, and buffered. Thus, to freely exercise religion in the United States, McCrary shows, one must be properly religious and properly secular. He illustrates this dynamic through a critical telling of Frank Africa's 1981 case, in which Africa requested dietary accommodation in prison in accordance with his belief in the principles outlined by MOVE (a mostly Black group following the teachings of John Africa). The court's denial of Africa's request for accommodation—by essentially denying MOVE the status of religion—shows how, according to McCrary, "the Protestant secular is enmeshed in whiteness" (234). This narrative is one of the greatest contributions of Sincerely Held, illustrating the co-constitution of religion, secularism, and race through the modern politics of sincerity. To understand how right (proper, acceptable) religion is about race, McCrary argues, we must also see how right secularism is about race as well. One wonders where we go from here. McCrary's assertion that "what comes after the critique of secularism … is more critique of secularism" is...