Thy Kingdom Come: How the Religious Right Distorts the Faith and Threatens America: An Evangelical's Lament by Randall Balmer (Sep. of Church/State)

This book was a revelation to me. I read it not long after it was published in 2006. It was a time when I felt increasingly alienated from the media’s portrayal of Christianity as well as many local faith communities in Texas where I was living at the time. When I read the words of Jesus in the Bible, I was at a loss to understand how they could be used to support preemptive war and economic policies favoring the wealthy, as well as to foster hostility towards efforts to protect the most vulnerable in our society and the health of our fragile planet. However, until I found Thy Kingdom Come, I had begun to feel like one of the only folks who saw any type of a contradiction.

Dr. Balmer’s Preface begins:

I write as a jilted lover. The evangelical faith that nurtured me as a child and
sustains me as an adult has been hijacked by right-wing zealots who have
distorted the gospel of Jesus Christ, defaulted on the noble legacy of
nineteenth-century evangelical activism, and failed to appreciate the genius of
the First Amendment. They appear not to have read the same New Testament that I open before me every morning at the kitchen counter.

Randall Balmer is a professor of American religious history. One of the aspects of Thy Kingdom Come that I found most compelling was the historical commentary he provided to put into perspective the relatively recent attempts in the United States to impose religion on government. Although he is a committed Christian and well-versed in the Bible, Balmer makes clear he is not a theologian. He explicitly leaves to theologians the analysis and interpretation of Scripture.

As someone with many friends and family who belong to Southern Baptist congregations, I enjoyed reading of the history of the Baptist tradition. Balmer traces its roots to reformers in sixteenth century Europe who were deeply suspicious of church-state entanglements. In the New World, the Baptist tradition took root under the leadership of people like Roger Williams and Isaac Backus, who championed the ideas of separation of church and state. Williams was concerned that state endorsement of religion would diminish the authenticity of faith. Backus shared such concerns and noted that Jesus “made no use of secular force” in establishing the first Gospel church. Later, in the nineteenth century, George Washington Truett, characterized the Roman Empire’s embrace of Christianity as disastrous because “when Constantine crowned the union of church and state, the church was stamped with the spirit of the Caesars.” Truett also championed the concept of religious liberty as the “chiefest contribution” of America to civilization; he also declared it “preeminently a Baptist achievement.”

Balmer then compares the traditional Baptist scorn for mixing religion and government with the modern trend of many Baptists to meld the two. Since the late 1970s, the Southern Baptist Convention (SBC) was taken over by conservatives. (Ironically, this took place during the presidency of a Southern Baptist, Jimmy Carter.) Since that time, the SBC has aligned itself more and more with the political movement of the Religious Right. Balmer gives examples of Baptist leaders advocating a mixing of religion and politics in the context of court rulings on school prayer, same sex marriage, reproductive choice issues, and the posting of the Ten Commandments on public property. Indeed, some leaders mentioned in the book are promoting the notion that the separation of church and state is a “myth” propagated by political opponents.

Nonetheless, historian Balmer builds a persuasive case that religion tends to flourish in societies where it is independent and not supported by the state. Indeed, I have witnessed this phenomenon first hand when I have traveled abroad. In countries where the government provides financial support to churches and/or regulates the activities of the church, I have been saddened by the way religion is marginalized in society. Certainly I witnessed this when I have traveled to the People’s Republic of China, and worshipped with local Christians. But I have also seen this happen in Europe, a traditional Christian stronghold in the two centuries since Jesus walked on this Earth.

When I lived in Europe for a school year in the 1990s, I traveled a fair amount around the continent and worshipped at a number of churches in the towns I visited. There were not as many churches as one typically encounters in the United States. Moreover, many of the church buildings are no longer even used for worship. Instead, many are vacant structures left to decay or are in decent shape physically but have been reduced to mere tourist venues. The churches that do open their doors for worship services typically have just one or two services each week, and have just a handful of worshippers at even the most popular services. When I lived in Europe, I was often one of the very few persons under the age of 60 in the churches I attended. I always wondered what would happen when those worshippers died or were physically unable to come to church any more. I was not sure if the folks who were middle aged at the time might take their place, or if there would eventually just be no worshippers.

In his book, occasionally Balmer does step aside from his role as historian and does inject a bit of theology:

But I know of no concept more radical than Jesus’ declaration of love.

This radical notion of love doesn’t comport very well with most
political agendas. Politics and politicians concern themselves with the
acquisition and the exercise of power, whereas the ethic of love, more often
than not, entails vulnerability and the abnegation of power. For the Religious
Right, the quest for power and political influence has led to both distortions
and contortions—the perpetration of the abortion myth, for instance, or the
selective literalism that targets certain sexual behaviors for condemnation,
while ignoring others. History, moreover, teaches us the dangers of allying
religion too closely with politics. It leads to intolerance in the political
arena, and it ultimately compromises the integrity of the faith.

This last line rings true to me and causes me particular concern. As a citizen and patriot, I am concerned about the intolerant attitudes displayed in our political arena these days. That is not good for our country. But perhaps more importantly, as a Christ follower, it disgusts me that the beliefs I hold so dear are betrayed by some Christians and non-believers for short-term political exploitation.

Ultimately, it is all in God’s hands. As a Christian, I believe my creator is omnipotent. He can install whomever he chooses in the White House, Congress or any other political office. Even the longest serving politicians are in office for only a finite political term. We human beings forget that God’s time line is much longer. To turn our back on his teachings in order to gain earthly power for a brief period, it astoundingly short-sighted, imprudent and tragic.





Matthew 22:21

Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's."


John 6:15

So Jesus, perceiving that they were intending to come and take Him by force to make Him king, withdrew again to the mountain by Himself alone.

Mark 8:36 (Amplified Bible)

For what does it profit a man to gain the whole world, and forfeit his life [in the eternal kingdom of God]?

With God on Our Side (2004) (School Prayer As Political Motivation)

With God on Our Side insinuates that conservative Christians began to affiliate with the Republican Party after the Supreme Court determined that institutionalized prayer in the public schools was unconstitutional. This was apparently a galvanizing event. Frankly, I’ve never understood the “school prayer” issue. Those who are most active on the issue seem to phrase it as a question of permitting children to pray in school. However, this is of course quite misleading.

Prayer is typically a personal and quiet discipline. It can take place any time and any where without others even being aware. Such prayer is certainly not forbidden in public schools or anywhere else in our country. I’m very confident that such prayer take places constantly in most if not all public schools. Indeed, when I was a kid, I myself participated in such prayers all the time. Instead, the hot-button legal and political issue technically involves whether there will be institutionalized group prayer during the school day. I’m not sure why anyone would advocate that kind of prayer in a public school. Who would lead such prayer? If you have people of different faiths in the classroom, then one of two things will happen. Either the prayer will be watered down and made vague to avoid contradiction of the theological beliefs of some in the class, or the prayer will be more specific and will offend some teachers, students and/or parents. Neither option seems desirable to me.

Further, my thinking on the whole school prayer issue was crystallized when I was a grade school teacher (prior to attending law school) and realized the main focus of teaching is classroom management (i.e., maintaining order so kids don’t get out of line such that chaos prevents learning). I’ve seen first hand that classroom management and institutionalized worship are not happy bedfellows. My first year as a teacher I taught sixth, seventh and eighth graders in a Catholic school where we had institutionalized prayers several times each day and we attended mass as a group at least once a month. Initially, I was very excited about these group worship opportunities, but I soon came to dread them. Kids will be kids, and in my experience as a teacher even “good kids” are not inclined to be spiritually devout when their peers are around. It used to offend me deeply when my middle school students were playing during prayers or mass. Instead of showing respect to God, many would use the distraction and the gap in discipline to pass notes or communicate to one another in other covert ways. It was disillusioning to me that instead of being a leader or role model of faith to these young students, I was reduced to having to hand out demerits for infractions during prayer times or mass. Pragmatically, it was also very concerning to me that such a system likely turned many kids away from God at a critical, difficult time in their lives. Because of these experiences, I vowed that if I were ever a parent, I would never send my kids to a religiously affiliated school where God was mandated. Trying to force religion unfortunately has the opposite effect of what is intended. I would not recommend it to anyone.

As a teacher in a religious school, not only did I see that forcing kids to worship in a group setting was unsuccessful, I also used to be very concerned about the kids in the school who did have a budding faith in God. I worried about the impact on them when they saw their classmates being so disrespectful. Maybe some of them began to see faith in God as un-cool or silly as a result. Peer influences mean so much to young people. I would have much rather taken the kids with a budding faith in God to a church service of mature, respectful Christ followers. That would have provided better, more supportive role models. However, that was not an option.

With regard to the legal and political “school prayer” issue, I’m further perplexed because those who seem to be most adamant about the need for institutionalized group prayer in school tend to be from faith traditions where a personal, intimate relationship with God is emphasized. Such a relationship is primarily developed by an individual’s one-on-on time with God. Realistically, it does not seem that such a personal relationship is fostered by forced, impersonal group prayer in a secular setting. Instead, people are supposed to come to their own personal decision to accept Christ into their heart or to reject him.

Moreover, in such faith traditions, spontaneous prayer is typically emphasized over rote formulaic prayer. Pragmatically, it seems to me that such formulaic prayer lends itself best to a pluralistic, secular group setting where different faith traditions are represented. Only if one writes down and tweaks the wording of a given prayer ahead of time can one be sure to avoid references or phraseology that will offend some of the people being led in prayer. In my own opinion, that type of rehearsed precision tends to defeat the purpose of prayer. I am just not sure what proponents of institutionalized group prayer in public schools would hope to achieve.






Matthew 6:5-8 (Contemporary English Version)

When you pray, don't be like those show-offs who love to stand up and pray in the meeting places and on the street corners. They do this just to look good. I can assure you that they already have their reward. When you pray, go into a room alone and close the door. Pray to your Father in private. He knows what is done in private, and he will reward you. When you pray, don't talk on and on as people do who don't know God. They think God likes to hear long prayers. Don't be like them. Your Father knows what you need before you ask.

With God on Our Side (2004) (History of the Conservative Christian Political Movement)

I found this documentary to be absolutely fascinating because I’ve been perplexed by the embrace of Republican politics in recent years by conservative Christians. This documentary meticulously traced the development of the affiliation of conservative Christians with the GOP through interviews with many of the most influential members of the Religious Right. But frankly, even after watching the film I’m still perplexed. Watching the film, I felt like Alice in Wonderland. Everything was mixed up, nothing made sense. The dialogue was like Jabberwocky. I just don’t understand how one can believe Jesus’s teachings lead us to support the policies of the GOP. If he were here, I certainly don’t believe Jesus would be endorsing any political party or politician; he did not advocate meddling with Caesar but was submissive to secular government. Moreover, the GOP’s positions have never seemed pro-God to me, so this particular political alignment just baffles me.

With God on Our Side traces the history of the conservative Christian political movement and seems to suggest the first spark was the Supreme Court decision disallowing institutionalized prayer in the public schools. This notion stumped me. When I was in elementary school, there was no institutional prayer, but I prayed all the time for God to help me traverse all the mundane challenges of the school day. However, in a pluralistic society, I cannot imagine why anyone would want teachers, administrators or even students to lead public school classes in group prayers. Now that I am a parent, I want my husband and me to take the lead in our kids’ spiritual formation—with the support of their Sunday school teacher and our pastor. I simply cannot fathom why the “school prayer” issue would galvanize devout Christians to rally around the Republican Party.

The film also describes Billy Graham’s implicit endorsement of Nixon as a watershed moment for the intersection of conservative Christians with GOP Party politics. However, Jerry Falwell is interviewed in the film and describes that Graham himself would later say that decision was a mistake. After viewing the rest of the film, I was confused why the rest of the prominent conservative Christians interviewed did not learn from that mistake and subsequently refrain from embracing politicians.

The film chronicles the conservative Christians’ short-lived excitement and then complete rejection of Jimmy Carter. This was also confusing to me. They seemed to be convinced of the sincerity of Carter’s beliefs, but dismissed the importance of their common faith in favor of a series of political litmus tests of questionable biblical authority. That rejection of Carter was even more confusing to me as the film describes their embraced of his opponent, Ronald Reagan, in 1980. Reagan was divorced, not even a church-goer and was married to a devotee of astrology. In essence, the conservative Christians chose a secular Hollywood actor with smooth oratory skills over a devout, born-again Christian from the South. I just don’t get it.

As With God on Our Side described the increasingly close alliance with the GOP in the 1980s, I actually began to feel bad for the conservative Christians interviewed. It seemed so clear that they had compromised their most sacred beliefs in vain, and were used by the politicians they supported. The film makes it clear that the Reagan administration wooed conservative Christians prior to elections, but after elections ignored their political agenda in favor of economic policies that were not the concern of the conservative Christians. However, instead of realizing the folly of such a close political alignment, the film shows that conservative Christians in the late 1980s and 1990s turned to new strategies to gain greater political influence and government power. Such efforts culminated in the rise of George W. Bush.

Matthew 18:1-5


At that time the disciples came to Jesus and asked, "Who, then, is the greatest in the kingdom of heaven?"
He called a little child, whom he placed among them. And he said: "Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven. Therefore, whoever takes a humble place—becoming like this child—is the greatest in the kingdom of heaven. And whoever welcomes one such child in my name welcomes me.

John 6:15 (New Living Translation)

When Jesus saw that they were ready to force him to be their king, he slipped away into the hills by himself.


Luke 23:39-43 (Today’s New International Version)

One of the criminals who hung there hurled insults at him: "Aren't you the Messiah? Save yourself and us!"
But the other criminal rebuked him. "Don't you fear God," he said, "since you are under the same sentence? We are punished justly, for we are getting what our deeds deserve. But this man has done nothing wrong."
Then he said, "Jesus, remember me when you come into your kingdom. "
Jesus answered him, "Truly I tell you, today you will be with me in paradise."