By John Q. Hosedrinker 
The article examines the contentious debate surrounding the role of religion in the founding of the United States, with historian Gregg Frazer at its center. Frazer argues that the nation’s founders did not establish a Christian republic, as some key figures held beliefs that diverged from core Christian doctrines or were too vague to support such a claim. However, he also refutes the notion that the founders were purely deists or anti-religious, emphasizing that most were religious in some capacity, believing in an active God and the importance of faith for virtuous citizenship. The article highlights that while the Constitution itself prohibits religious tests and establishes religious freedom, the Declaration of Independence contains religious language, and many founders drew inspiration from both Enlightenment thought and religious principles, leading to a complex legacy of faith in public life.
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As a historian, I often find myself grappling with a common misconception about the United States: the idea that our nation was founded as a Christian nation. The truth, as the Founding Fathers themselves often made clear, is far more nuanced. They were, by and large, products of the Enlightenment, embracing reason and secular thought. They understood the dangers of a state-sanctioned religion, having witnessed firsthand the religious conflicts that plagued Europe. Their vision was one of religious freedom, not religious dominance, a crucial distinction that seems to have become blurred over time. The Treaty of Tripoli, for instance, explicitly stated that the U.S. government was not, in any sense, founded on the Christian religion. This was a deliberate act to clarify their intentions to the world.
So, how did we arrive at a place where the notion of a “Christian nation” holds such sway for a significant portion of the population? The answer, it seems, is a complex interplay of long-term strategic planning, shifting political landscapes, and the potent combination of money and religion. For decades, various think tanks and organized groups have worked diligently to shape public opinion and legal interpretations, often by selectively invoking or even misinterpreting the “framers’ intent.” They’ve strategically placed individuals in positions of power, particularly within the judiciary, who share a common agenda. This has allowed for the reinterpretation and even disregard of established laws in favor of specific ideological goals.
A significant factor in this evolution has been the financial aspect. The idea that “money is the root of all evil” rings particularly true in this context. When churches were exempted from taxation, they gained a considerable financial advantage. Instead of staying out of politics, as was perhaps the implicit understanding, many used these untaxed funds to aggressively push their political agendas and influence public discourse. This financial power, combined with a targeted message, allowed them to gain leverage and influence policy. The union of business leaders and evangelicals in the 1970s, for example, played a pivotal role in bringing issues like abortion to the forefront of the political agenda, not because it was a primary concern of the Founders, but as a strategic wedge issue.
Furthermore, political parties, particularly the Republican party, recognized the power of appealing to the religious right to secure votes. Nixon’s “Southern Strategy” is a notable example of harnessing this demographic for political gain. Over time, this tactic evolved, with politicians telling segments of the religious community exactly what they wanted to hear, effectively manipulating them to achieve their own power-hungry objectives. This created a feedback loop where religious rhetoric became increasingly intertwined with political ambition, leading to a situation where, as some have noted, “the inmates are running the asylum.” The Republican party, in its desperation to secure and maintain power, has systematically courted and amplified the voices of the religious right, often at the expense of broader constitutional principles.
The narrative of a “Christian nation” has also been fueled by a form of performative religiosity, where outward displays of faith are used as a shield for political agendas. This is not to say that genuine faith is absent, but rather that it has been weaponized and co-opted by those seeking power. Some groups have conflated freedom of speech with the freedom to impose their religious beliefs on others, blurring the lines between personal conviction and public policy. This has led to a situation where those who question the agenda of the religious right are often falsely accused of being anti-Christian, a tactic sometimes referred to as DARVO (Deny, Attack, Reverse Victim and Offender).
Moreover, there has been a deliberate effort to redefine what it means to be a conservative or even a Christian, often narrowing the definition to align with specific political ideologies. This has resulted in a dilution of more traditional meanings of these terms. The rise of media outlets that cater to a specific ideological viewpoint has further exacerbated this, creating echo chambers that reinforce these narratives and make it harder for alternative perspectives to gain traction. The current administration’s use of such tactics further solidifies this pattern.
It’s also important to acknowledge that the historical roots of certain interpretations of Christianity in America are deeply intertwined with racism and a desire for control. From the Confederacy to the Ku Klux Klan, and later movements like McCarthyism, the narrative of a divinely ordained nation has often been used to justify oppression and segregation. When political parties shifted in the late 20th century, the Republican party effectively absorbed this demographic, using it as a potent political tool. This history of racism and the desire for power have become foundational to the modern Christian nationalist movement, regardless of its claims to authentic faith.
Ultimately, the perception of the United States as a Christian nation is largely a revisionist project of the late 20th century. While there has always been a vocal minority advocating for this, it gained significant traction through organized political and financial efforts. The Founders, with their emphasis on reason and a clear separation of church and state, would likely be dismayed by the current trajectory. The path to this point has been paved by a deliberate manipulation of religious sentiment for political gain, a disregard for established legal principles, and a relentless pursuit of power, all underscored by the enduring influence of money. The challenge moving forward is to reclaim the spirit of the Enlightenment and the true intent of the Founders, recognizing that a pluralistic society thrives on religious freedom, not religious coercion.