OPINION:
In a recent Associated Press article, Peter Smith considers the claim that the United States was founded as a Christian nation. He rightly points out that “Christian nation” means different things to different people. Despite conflicting historical evidence, 60% of U. S. adults believe the founders intended the United States to be a Christian nation and 45% believe it should be a Christian nation. So, is there a meaning of “Christian nation” supported by the biblical use of “Christian”?
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Before turning to that question, it seems important to recognize that all societies need order. One need not be a committed Christian or even marginally religious to acknowledge such a claim. While judicial and legislative processes are often used to keep the peace, it would be a mistake to assume that these mechanisms are sufficient to maintain order. Shared stories, symbols, and rituals also shape the ways we make sense of the world and allow governing authorities to make judgments that keep the world from falling into disorder. In times past, various portions of the Bible helped to shape a shared understanding of reality.
For instance, many continue to point to the “moral lessons” of religious holidays like Easter and Passover as necessary for ensuring a strong America. Following the Ten Commandments (aside from those pesky ones about worshipping and serving God alone) has often been advanced as a means of promoting a society that is more just. “Christian” (or “Judeo-Christian”) might seem to be a convenient way to describe such beliefs. But do such views align with the biblical use of the word “Christian”? Can “Christian” be used to describe views that drain values like “justice” and “freedom” of anything but the broadest possible theological content?
Listen to Dr. James Spencer discuss the idea of a Christian nation on his Thinking Christian: Clear Theology for a Confusing World podcast:
“Christian” is only found three times in the New Testament. In the book of Acts, it refers to the mixed multitude of Jews and non-Jews now united in Christ. According to Acts 11:26, “in Antioch the disciples were first called Christians.” Prior to Acts 11, the Church has been predominantly Jewish. When non-Jews began accepting Christ and proved to have genuine faith, the Jewish sect devoted to Jesus previously known as “the Way” (Acts 9:2) was recognized as something different. This new group of Jews and non-Jews following Jesus became known as Christians (Acts 11:26; 26:28).
Unity with Christ became central to what it meant to be Christian. Peter, for instance, speaks about suffering “as a Christian” rather than suffering “as a murderer or a thief or an evildoer or as a meddler” (1 Peter 4:15-16). Christians who suffer “as Christians” share in the suffering of Christ (4:13). Without Christ, suffering as a Christian is unintelligible.
If the biblical use of “Christian” refers to the community of Jews and non-Jews united in Christ, we can consider apply the term rather easily as a description of doctrine (the set of convictions shared by the community of Jews and non-Jews united in Christ) or modern-day worship (the collective reverence of Jews and non-Jews united in Christ). Applying “Christian” to nation, however, becomes more difficult because the United States was never exclusively Christian. It was a mixed multitude, but not a mixed multitude united in Christ.
Some might argue that the influence of the Bible or various Christian founders at our nations founding and throughout its history are sufficient to describe the United States as “Christian.” Given the biblical usage, however, it would seem more appropriate to say that the United States was and continues to be influenced by Christians. It is not and has never been Christian itself.
Describing the United States as nation influenced by Christians rather than as a “Christian nation” underscores the distinctions between the Church and the state made in the New Testament. Christians are a unique political community that acknowledges the authority of Christ. We respect the governing authorities God appoints (Romans 13:1) even as we proclaim, “Jesus is Lord.” Blurring the boundaries between the Christian community and the nation blunts the force of the Christian community’s political message. Christians are not calling the world to become America, but to join the “sojourners and exiles” (1 Peter 2:11) who stand apart amongst the nations. We are calling people out of the nations, even the United States, as we call them to follow the Lord Jesus Christ.
The United States is a great nation. It has made many contributions to the world. Yet, it is still just a nation. Like all other nations, it has been established within limits so that those within it may “seek God and perhaps feel their way toward him and find him” (Acts 17:27).
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For more on this topic, see James Spencer’s new book, “Serpents and Doves: Christians, Politics, and the Art of Bearing Witness.”
James Spencer earned his Ph.D. in Theological Studies from Trinity Evangelical Divinity School. He believes discipleship will open up opportunities beyond anything God’s people could accomplish through their own wit and wisdom. As such, his writing aims at helping believers look with eyes that see and listen with ears that hear as they consider, question, and revise the social, cultural, and political assumptions hindering Christians from conforming more closely to the image of Christ. James has published multiple works, including “Christian Resistance: Learning to Defy the World and Follow Christ,” “Useful to God: Eight Lessons from the Life of D. L. Moody,” “Thinking Christian: Essays on Testimony,” “Accountability, and the Christian Mind,’ and “Trajectories: A Gospel-Centered Introduction to Old Testament Theology.” In addition to serving as the president of the D. L. Moody Center, James is the host of “Useful to God” a weekly radio broadcast and podcast, a member of the faculty at Right On Mission, and an adjunct instructor with the Wheaton College Graduate School.
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