I start with the table of contents because this book is long out of print.

Contents:
I. Foundations: The Roman Civil Religion.
II. Errand Into the Wilderness: The City Upon a Hill.
III. The Reordering of the Cosmos.
IV. The Public Philosophy.
V. The Civil Theology: Myths of Destiny.
VI. Christianity and the Civil Religion.
VII. Hobbes: The Religion of Terror.
VIII. The Christian Tradition and Hobbes' Civil Theology.
IX. Rousseau: The Religion of Self-Love.
X. Saint-Simon and Comte: The Religion of Progress.
XI. Hegel and Marxism-Leninism: The Resolution of the Conflict.
XII. Postscript.

Our author, Maureen Henry, is interested in civil theology throughout this text. I have no idea who she is (or was - the book is almost forty years old), but she affirms that she is in 'debt' to Voegelin, although she doesn't seem to have studied with him. (She does, however, mention that she studied with Gerhart Niemeyer at some point.) I can find no other book by her on the internet. - Perhaps she married and changed her name?

What interested me most about this book was the first chapter and her discussion of Varro and his notion of Civil Religion in the ancient Roman context.

Varro divides religion, I should say theology, as follows:
#1. poetic, theatrical, "fabulous" - popular, often comical, and a bit seedy.
#2. philosophical / "natural" / cosmological - intellectually rewarding, but out of reach for most.
#3. civil. The gods of the city (or Empire), its cults and their rituals and duties. - In the Rome of Varro, intellectuals already thought of civil theology as merely useful.
Varro intends, in his lost book "Roman Antiquities", to bring #2 and #3 into closer proximity by 'reconciling' Stoic philosophy with the civil theology for his intellectually-inclined contemporaries. The best ancient sources for Varro on theology are, I guess, Cicero and Saint Augustine.

Again, our author is interested in Varro's Civil Theology throughout this text. She tells us that there are three civil theologies:
A. the 'closed civil theology' of early Rome that only applied to a particular people / city.
B. The 'paradigmatic civil theology' of Varro's philosophical reconstruction.
C. the 'ecumenic civil theology' that legitimates Roman rule (as Empire) over other societies.
And it is this last (theology with universal intent) that will be top of mind throughout this text. Do note that carrying out 'universal intent' inevitably requires Power, - and a great deal of it.

Our author only concentrates on Rome in the first chapter. The rest of the book concentrates on America / USSR and, of course, Christianity and modern philosophy.
"It should be apparent that as the intellectual problem for the patriotic Roman was philosophy, the intellectual problem for modern philosophy has been Christianity, which most simply promises salvation in another world and thereby seems to deny meaning to this world."

But Ms. Henry argues that it is this supposedly outdated Christianity that prevents America from becoming another USSR; -she means by this a Totalitarian Power.
"The civil theology, in its eschatological form promising America as the Kingdom of God on earth, has always existed in tension with the more traditional, non-eschatological forms of the Judaeo-Christian tradition that do not see the parousia as arriving in any earthly society."
Perhaps we can say that there are two Christianities: one looking forward to heaven in the next world, the other hoping for it (hoping to make it) in this one.

But, as modern philosophy freed itself from l'infâme, it was left with the eschatological demand (that, amazingly, did not desert even most 'wised-up' atheists) to deliver a better world: Here - Now - Today. To achieve this, political, social and economic Power, in unprecedented forms and amounts, was needed. And so we read Hobbes, Rousseau, Hegel and Marx to learn not only what a better world requires, but how to achieve it.

And the Soviets certainly tried to achieve it... And they failed in spectacular fashion. Now, regarding America, we can now say with equal certainty (here in 2017) that America is no longer in position to even attempt to bring about, to speak as a Voegelinian might, an 'immanentization of the eschaton'!

This book is a fine example of the thoughtful anti-communism of the previous century. It countered the world unification sought by the communists with the freedom of different peoples to pursue different destinies under One God.

Thoughts
And this is where the very best representatives of right-wing thought of the second half of the last century joined hands with post-modern thinkers. (I am here thinking of not only Voegelin, but also Carl Schmitt and Leo Strauss.) They were all (albeit in very different ways) trying to prevent the rise of a single world state. And again, I would expect that almost all of them would today concede that this particular danger is certainly past! But the pendulum is now moving in the opposite direction. Universalism is everywhere in retreat. Not only is a world state impossible. But so, alas, is a united Europe. China is held together by a single language. Islam by a single book (the Koran). In Europe, everywhere one looks, there are only divisions.

I wonder how the great European right wing political thinkers of the past century would view the situation today.

Stopping the rise of the Universal State entailed, in the long run, the breaking apart of all over arching political unities not based on language or ethnicity or traditional belief. "Europe" itself is heading back to nineteenth-century (or earlier) nationalistic squabbling, I also believe that Russia (thanks to her large Islamic population) and America too are both on the road to national dis-unification.
Today, thanks not only to the right-wing thinkers mentioned above but also the postmoderns too, with their obsessive overturning of master narratives, the winners of the late modern philosophical war on Secular Universalism begun here in the West are China (thanks to the unity her one language ensures) and Islam, who will, I suspect, eventually occupy much of southern Europe due to the European Unions inevitable collapse.