Religion in politics presumes all citizens essentially hold to the same beliefs. This premise also insists that religious conformity assures civic virtue and good order. However, in practice theocracies actually run counter to effective government, because invoking God in public debate stymies any exchange of thoughts. Without a “free market of ideas,” our society cannot advance, condemning the nation to decline, (See Middle Ages).   

The Constitution’s framers did not lightly pen any Article, Section, or Clause without study or debate, and that especially includes the later admission of the Bill of Rights. James Madison, in particular, examined other government systems, from the Greek City States through the Age of Reason. What Madison discovered was politics combined with religion inevitably sows public conflict; damaging both political and religious institutions. Madison’s purposeful language in drafting the First Amendment, (free exercise and establishment clauses) signaled that the United States would not repeat those fruitless mistakes. 

Lessons existed in America’s past, as well. In Colonial New England Puritan dissenters, such as Roger Williams, and Anne Hutchinson publicly rejected mandatory church compliance. Williams, later exiled to Rhode Island, defended his religious principles writing,

Enforced uniformity confounds civil and religious liberty and denies the principles of Christianity and civility. No man shall be required to worship or maintain a worship against his will.

As the first Catholic-Presidential candidate, John F Kennedy later echoed the same idea stating,

. . .it is apparently necessary for me to state once again not what kind of church I believe in — for that should be important only to me — but what kind of America I believe in.

And that was the point. American citizens must choose to worship freely, or not. That is the essence of American liberty. Law cannot dictate conscience, as our individual thoughts are as unique as our finger prints.

Despite the secular legacy of American law, religious prerequisites still surface from one era to another. In the earliest years of the Republic a fervor of evangelism blazed hot, recognized today as the Second Great Awakening. Beginning around 1800, and lasting until the Civil War, endless, exhausting revivals criss-crossed the country.

Choosing a faith among many began early and today is an American tradition.

Loosely paralleling “The Age of (Andrew) Jackson,” politics followed a similar evangelicalism, giving every person a choice in both their faith and their vote. As Americans migrated west voting rights followed, extending to the lower classes. Increasing numbers of farmers and tradesmen could cast their ballots and follow their understanding of Jesus with the same passion. 

Another unexpected outcome of the Second Great Awakening came in the form of countless spinoffs. Rural isolation cultivated a veritable Garden of Eden in new Protestant sects. For example William Miller of upstate New York forecasted the return of Christ as urgently imminent. He, and his followers believed Jesus would reappear sometime between 1843-1844. After the dates passed with no rapture, the church regrouped becoming today’s Seventh Day Adventists.

Methodists dispatched “circuit riders” into America’s interior. Men like Peter Cartwright, the epitome of a frontier “stump speaker,” could preach the Word of God, while beating the hell out of any heckler. 

Presbyterians split a couple of times before the Civil War. First, regarding whether or not untrained missionaries could lead revivals, or only seminary trained ministers. This controversy tore believers apart.

The schism for Presbyterians and other denominations sprouted from the controversy over slavery. North of the Mason-Dixon Line believers felt their duty was to take action and cleanse America of this national sin. Southerners, however countered that God made no mistakes, and it was God who appointed masters, and placed the slaves beneath them. Rather a handy absolution, that. It took a war to change the politics of slavery, but churches first led the way.

Perhaps the best advice on separation of church and state came from Justice William O Douglas in the court’s ruling, Engel V Vitale, 1962.

“once government finances a religious exercise it inserts a divisive influence into our communities.”

Dictating conscience is a fools errand, and a liberated conscience is the essential foundation of America.

Oh, and Christian Nationalism is neither Christian nor national. Quite to the contrary, that brand of absolutism does not promote public virtue, nor good order, but does lead to national decline, (see Holy Roman Empire)

Gail Chumbley is a history educator, blogger, and author of the two-part memoir, “River of January,” and “River of January: Figure Eight. Both titles are available on Kindle. Chumbley has authored three stage plays, “Clay,” “Peer Review”, and Wolf ByTheEars.” examining America’s past and present.