The De-Christianization of America
All Things Examined
By: Regis Nicoll|Published: April 11, 2014 4:27 PM
Imagine
travelling down the expressway, sunroof open, XM dialed in to the
“’60’s on 6,” and lost in reverie until you catch a whiff of something—a
bouquet with that certain rubbery tang. You glance down and notice the
“Temp” indicator is red; you glance back up to catch the first puffs of
steam wafting from the hood. You pull over, get out of the car, and
raise the hood to an engine belching coolant in gray billows. As you
wait for the tow truck, head in hands, the significance of those small
puddles of antifreeze on the carport you’ve noticed, but ignored, for
the last several days, becomes clear.
Something like that has
happened in our nation. The national conscience, which for the better
part of 200 years had been informed by Christian principles, developed a
leak decades ago. It started as a slow drip, scarcely noticed. Left
largely unattended, it progressed from a trickle to a stream to a gush
that has led to the de-Christianization of America.
Lost influence
That is not to say that most people don’t identity as “Christian.” They do, although their percentage has
declined
nearly twenty points since 1960 to 74 percent. Nor is it to say that
the transcendent perspective of our founding has been written out of our
rule of law—the distinctly Judeo-Christian premises of the Declaration
of Independence remain the bedrock of the Constitution. Rather, it is to
acknowledge that Christian values no longer shape our moral consensus.
Gallup Politics, documenting the “evolution” of that consensus for over a decade,
found
that the majority of Americans age 35 to 55 years now consider the
following behaviors “morally acceptable”: gay/lesbian relationships (54
percent), non-marital sex (63 percent), divorce (66 percent),
out-of-wedlock birth (67 percent), and embryo-destructive research (59
percent) among others.
On the abortion issue, public attitudes are more nuanced. As I pointed out in “
Pro-Life Inner Conflict,” although 48 percent of Americans poll “pro-life,” only about one-fourth believe that abortion is morally wrong
and that government should pass restrictions on it.
It is a moral slide showing no signs of braking. With 18 to 34 year
olds polling up to 20 percentage points higher in moral acceptance of
homosexual relationships (74 percent) and non-martial sex (72 percent)
than for their elders, and with nearly half having no moral qualms with
pornography or sex between teenagers, our plunge is poised to continue
apace.
Government’s role
It should come as no surprise, then, that only 44 percent of Americans
believe
that government should promote traditional values. That represents a
drop of 15 percentage points over the last decade. However, the notion
that traditional (read: Christian) values should have no role in
governance would have been unthinkable to our nation’s founders.
Writes
Bill Flax in (Forbes,) “All [the Framers] thought the Bible essential
for [a] just and harmonious society.” Quoting historian Larry
Schweikart, Flax continues, “The founding documents of every one of the
original thirteen colonies reveal them to be awash in the concepts of
Christianity and God.”
Even Thomas Jefferson, one of the least Christian among the Founding Fathers, is quoted as
saying,
“No nation has ever existed or been governed without religion. Nor can
be. The Christian religion is the best religion that has been given to
man and I as Chief Magistrate of this nation am bound to give it the
sanction of my example.”
Fast-forward to 1992.
In the majority opinion in Lee v. Weisman—a case involving prayer at
public school commencements—Supreme Court Justice Anthony Kennedy
remarked that law cannot be based on the “conviction that there is an ethic and a morality which transcend human invention.”
Fast-forward another 20 years and witness a government that:
- --Imposes a health-care law that requires employers, regardless of
religious convictions, to provide contraceptives, sterilization
procedures, and abortion-inducing drugs to their employees.
- --Argues, in Hosanna-Tabor v. EEOC, that it can decide who can serve as a minister in religious organizations.
- --Revokes a grant to the U.S. Conference of Catholic Bishops for
combating sex trafficking because of their stance against abortion.
- --Removes conscience exemptions for health care workers intended to protect them from being forced to participate in abortions.
- --Is rebranding “freedom of religion” to “freedom of worship.”
Witness also the raft of legal suits and judgments against wedding
providers who decline their services for same-sex ceremonies on
religious grounds. In one of the most egregious cases, a New Mexico
Court
ruled that a photographer is obliged to ignore her religious beliefs as “the price of citizenship.”
And such actions aren’t limited to the ruling class. Columbia Law School’s Center for Gender and Sexuality is
bringing
together a group of “theorists, religious leaders, and activists who
are working to contest and reframe the utilization of religious
exemptions to civil rights laws.” Those “religious liberty” defenses do
stick in the craw of folks yearning to be liberated from standards
“which transcend human invention.”
All are the predictable outcomes of the loss of our Christian bearing.
Giving us what we want
Today, Christian teachings on human sexuality, the dignity of life at
all stages, and the sanctity of marriage are held and observed by a
minority of Americans. And given that the vast majority of Americans who
profess to be Christian have rates of divorce, sexual promiscuity,
substance abuse, and other behaviors indistinguishable from their
non-Christian neighbors, it appears that those teachings hold little
sway over “believers” as well.
We complain about a government that has little respect for us or our
beliefs—beliefs that stand in the way of its visions for social
progress. But if we don’t take our faith seriously, why should anyone
else, especially the government?
When Caesar’s subjects neither espouse nor adhere to Christian
values, nor want to be ruled by them, what is he to think? What is he to
do? Other than give them what they want, what they demand: freedom from
“an ethic and a morality which transcend human invention.”
Where do we go from here?
Obviously, we didn’t get to this point overnight. The loss of our
moral bearing is the result of decades of de-Christianization that will
take decades of re-Christianization to restore, if it can be done at
all.
It won’t happen without a new kind of Christian, one whose faith,
professed and practiced, matches the faith that Jesus taught and lived.
Sadly, that characterizes scarcely 3 percent* of American Christians
today. More typical is the spiritual aesthete who wants little more from
church than a beautiful building, nice members, a nurturing pastor,
uplifting sermons, soul-stirring music, and a 60-minute service.
Producing the “new kind” of Christian will require a new kind of
church, radically different from “church as usual”—a church that
- --Is a training center and boot camp, rather than a lecture hall and entertainment venue.
- --Equips its members to send them out, rather than hires professionals to draw crowds in.
- --Understands disciple-making as its raison d’être,
integrating discipleship into the whole of church life, rather than
relegating it to an optional class or curriculum.
- --Determines its “success” by discipleship outcomes (individual
spiritual growth and maturity) rather than marketplace measures
(attendance, giving, capital projects).
- --Is process-oriented for spiritual formation, rather than program-driven for church growth. (More about the process-oriented model can be found in “Getting Intentional About Discipleship.”)
And none of that can happen until the hearts of God’s people become
so burdened for a world wobbling on its axis from sin that they call
upon God for a movement of the Holy Spirit, the likes of which have not
been experienced for two millennia.
*In 2011, George Barna
found
that “only about 3% of all self-identified Christians in America have
come to the final stops on the transformational journey—the places where
they have surrendered control of their life to God, submitted to His
will for their life, and devoted themselves to loving and serving God
and other people.”