The National Association of Evangelicals and Christian Nationalism

Tell me about the National Association of Evangelicals proposing an amendment acknowledging the lordship of Christ over America in the 1950s.

AI answers:

Yes, the National Association of Evangelicals (NAE) supported efforts in the late 1940s and 1950s to promote a constitutional amendment that would explicitly acknowledge the authority and lordship of Jesus Christ over the nation.

This tied into the broader “Christian Amendment” movement, which sought to revise the U.S. Constitution’s Preamble to recognize Christianity officially. The NAE specifically backed proposals in 1947 and 1954 with language such as:

• “This nation divinely recognizes the authority and law of Jesus Christ, Savior and Ruler of Nations through whom are bestowed the blessings of Almighty God,” or variations like “devoutly recognizes the authority and law of Jesus Christ.”

These efforts, linked to Cold War-era anti-communism and desires to affirm America as a Christian nation, faced opposition from mainline Protestants, Jewish organizations, and others citing First Amendment concerns. They never advanced far in Congress.

Historical sources, including scholarly accounts and encyclopedic entries on the National Reform Association (which influenced these pushes), confirm the NAE’s involvement during this period.

The 1954 proposal, formally introduced as Senate Joint Resolution 87 (S.J. Res. 87) by Vermont Senator Ralph E. Flanders, was part of the ongoing “Christian Amendment” movement. It aimed to explicitly acknowledge the lordship of Jesus Christ in the U.S. Constitution amid Cold War-era efforts to affirm America as a Christian nation in contrast to “godless” communism.

Key Details

• Sponsor: Senator Ralph Flanders (R-VT), working closely with advocates from the National Reform Association (NRA) and supported by the National Association of Evangelicals (NAE), which had promoted similar language in 1947 and renewed efforts in 1954.
• Proposed Text (full amendment as introduced):
  • Section 1: This nation devoutly recognizes the authority and law of Jesus Christ, Savior and Ruler of nations, through whom are bestowed the blessings of Almighty God.
  • Section 2: This amendment shall not be construed to prohibit Bible reading or prayer in any public school or institution supported by public funds.
  • Section 3: Congress shall have power, in such cases as it may deem proper, to provide a suitable oath or affirmation for citizens whose religious scruples prevent them from giving unqualified allegiance to the Constitution as herein amended.

(The core acknowledgment clause in Section 1 is the primary focus, with the other sections intended to address potential First Amendment concerns.)

Context and Process

• Hearings: Held in 1954 before a Subcommittee of the Senate Committee on the Judiciary on Constitutional Amendments. Testimony included supporters (mostly Protestants) arguing for national recognition of Christ’s sovereignty and opponents (including Jewish organizations and some Protestants) raising establishment clause violations and religious liberty issues. Attendance was low, with only the subcommittee chair (Senator William Langer) and staff present for much of it.
• Outcome: The proposal did not advance beyond committee; it failed to garner sufficient support or votes and died without a full congressional vote.
• Broader Movement: This was a revival of 19th-century efforts by the NRA (founded 1864) to amend the Constitution’s Preamble for Christian recognition. The 1954 version used “devoutly” (vs. earlier “divinely” phrasing promoted by the NAE), but the intent was identical.

The effort reflected evangelical desires to counter secularism and atheism but faced strong opposition over church-state separation. Similar proposals appeared in other years (e.g., 1947, 1951) but none succeeded.

Details on the 1947 NAE Involvement in the Christian Amendment

In 1947, the National Association of Evangelicals (NAE) actively promoted and endorsed a version of the longstanding “Christian Amendment” to the U.S. Constitution. This was not a formal congressional bill introduced that year (unlike the more documented 1954 proposal), but rather an organizational effort by the NAE to revive and support the movement, aligning with allies in Congress and the National Reform Association (NRA).

Key Details

• Proposed Text (endorsed by the NAE):“This nation divinely recognizes the authority and law of Jesus Christ, Savior and Ruler of Nations through whom are bestowed the blessings of God Almighty.”This phrasing used “divinely” (in contrast to the 1954 version’s “devoutly”) and focused on explicitly acknowledging Christ’s lordship over the nation.
• Context and Motivation:
  • The effort emerged in the early Cold War period, as evangelicals sought to affirm America as a Christian nation in opposition to “godless” communism and perceived secularism.
  • The NAE, founded in 1942–1943 as a unifying body for evangelicals, saw this as part of broader public witness and anti-atheist initiatives.
  • It built on 19th-century NRA campaigns and reflected evangelical desires to counter the influence of mainline Protestantism and secular trends.
• Process and Involvement:
  • The NAE “promoted an effort” through resolutions, advocacy, and collaboration with NRA leaders and sympathetic congressional members (referred to as “NAE allies in Congress” in some accounts).
  • Petitions and memorials were circulated, but no specific Senate or House Joint Resolution was formally introduced or advanced in 1947.
  • The push gained some traction among evangelicals but faced opposition similar to later attempts: concerns over violating the First Amendment’s establishment clause, from Jewish groups, mainline Protestants, and civil libertarians.
• Outcome:
  • The 1947 initiative did not result in formal congressional hearings or a vote; it remained at the advocacy stage and fizzled without significant progress.
  • It laid groundwork for renewed efforts in the 1950s, culminating in the 1954 S.J. Res. 87 (introduced by Sen. Ralph Flanders).

This NAE endorsement marked an early postwar engagement by organized evangelicals in national religious policy, though it was less formalized than the 1954 proposal. The broader Christian Amendment movement ultimately failed across multiple attempts due to church-state separation concerns.

Comparison of the 1947 and 1954 Christian Amendment Proposals

The 1947 and 1954 proposals were part of the same broader “Christian Amendment” movement, supported by the National Association of Evangelicals (NAE) and the National Reform Association (NRA). Both aimed to explicitly acknowledge the lordship of Jesus Christ in the U.S. Constitution during the early Cold War era, framing America as a Christian nation against “godless” communism. However, they differed in wording, formality, scope, and progress.

Aspect	1947 Proposal	1954 Proposal (S.J. Res. 87)
Status/Level	Informal advocacy effort by the NAE; no formal bill introduced in Congress.	Formal Senate Joint Resolution introduced by Sen. Ralph E. Flanders (R-VT).
Key Sponsor/Driver	National Association of Evangelicals (NAE), in collaboration with NRA.	Sen. Ralph Flanders, urged by NRA and supported by evangelical groups including NAE allies.
Core Text	“This nation divinely recognizes the authority and law of Jesus Christ, Savior and Ruler of Nations through whom are bestowed the blessings of God Almighty.”	Section 1: “This nation devoutly recognizes the authority and law of Jesus Christ, Savior and Ruler of nations, through whom are bestowed the blessings of Almighty God.”
Additional Provisions	None documented; focused solely on the acknowledgment clause.	Section 2: Protected Bible reading and prayer in public schools/institutions. Section 3: Allowed Congress to provide alternative oaths for those with religious scruples against full allegiance to the amended Constitution.
Scope	Single-clause addition; narrower and more direct.	Multi-section amendment; broader, addressing potential First Amendment conflicts and practical issues like oaths.
Process	Petitions, resolutions, and lobbying; no hearings or vote.	Subcommittee hearings in May 1954 (Senate Judiciary Committee); low attendance, testimony from supporters and opponents.
Outcome	No congressional advancement; remained at advocacy stage.	Died in committee; no full vote.
Contextual Notes	Early postwar revival; used stronger “divinely” language implying divine mandate.	Adjusted to “devoutly” (softer tone); added safeguards amid growing church-state separation concerns.

Similarities:

• Both emphasized Christ’s sovereignty over the nation.
• Rooted in anti-communism and evangelical desires to counter secularism.
• Faced opposition from Jewish organizations, mainline Protestants, and civil libertarians over Establishment Clause violations.
• Ultimately unsuccessful, reflecting broader failures of the Christian Amendment movement.

The shift from “divinely” (1947) to “devoutly” (1954) and the addition of protective sections suggest an attempt to make the proposal more palatable, but it still failed due to religious liberty concerns. These efforts influenced milder actions, like adding “under God” to the Pledge of Allegiance in 1954.

Adding “Under God” to the Pledge of Allegiance (1954)

The addition of the phrase “under God” to the U.S. Pledge of Allegiance occurred on June 14, 1954 (Flag Day), when President Dwight D. Eisenhower signed a joint congressional resolution into law. This changed the Pledge from:

“I pledge allegiance to the Flag of the United States of America, and to the Republic for which it stands, one Nation indivisible, with liberty and justice for all.”

to the current version:

“…one Nation under God, indivisible…”

Key Drivers and Timeline

• Primary Advocate: The Knights of Columbus (a Catholic fraternal organization) initiated the campaign in 1951. They began reciting the amended Pledge at their meetings and lobbied Congress extensively. Multiple resolutions credited them as the originators, and groups like the American Legion formally recognized their role.
• Influential Sermon: On February 7, 1954, Reverend George MacPherson Docherty (a Presbyterian minister) preached a sermon at New York Avenue Presbyterian Church in Washington, D.C., with Eisenhower in attendance. Docherty argued that the original Pledge lacked distinction from pledges in “godless” communist countries and that omitting God ignored America’s religious foundation.
• Congressional Action: Bills were introduced (e.g., by Rep. Louis Rabaut, D-MI, a Catholic influenced by the Knights). Congress passed the resolution quickly in 1954.
• Eisenhower’s Statement: Upon signing, he said it reaffirmed “the transcendence of religious faith in America’s heritage and future” and strengthened “spiritual weapons” against communism.

Broader Context: Cold War Anti-Communism

The change reflected 1950s efforts to contrast American theism with Soviet “godless” atheism. It was part of a wave of religious affirmations:

• “In God We Trust” became the national motto in 1956 (and appeared on currency).
• National Prayer Breakfasts and other public religious expressions increased.

Connection to the Christian Amendment Movement

While sharing the same Cold War-era motivation to affirm America as a religious (specifically theistic/Christian) nation, the “under God” addition was a milder, more successful alternative to the failed Christian Amendment proposals (like those supported by the NAE in 1947 and the 1954 S.J. Res. 87).

• The Christian Amendment sought explicit constitutional recognition of Jesus Christ’s lordship (e.g., “devoutly/divinely recognizes the authority and law of Jesus Christ”).
• It failed due to strong opposition over violating the First Amendment’s Establishment Clause.
• In contrast, “under God” was vaguer (monotheistic, not explicitly Christian), faced less resistance, and succeeded as a symbolic gesture. Some historians view it as a compromise or partial victory for the same impulses driving the amendment movement.

No direct evidence links the NAE prominently to the Pledge change (primary roles went to the Knights of Columbus and Docherty), but the evangelical push for national religious acknowledgment contributed to the cultural climate that made it possible.

This addition has sparked ongoing debates and legal challenges over church-state separation, though courts have generally upheld it as patriotic tradition rather than religious establishment.

“In God We Trust” as the U.S. National Motto

“In God We Trust” became the official national motto of the United States on July 30, 1956, when President Dwight D. Eisenhower signed a joint resolution (Public Law 84-851) passed unanimously by Congress. This replaced the longstanding de facto motto “E Pluribus Unum” (“Out of many, one”), which had appeared on the Great Seal since 1782 and reflected the Founding Fathers’ emphasis on unity.

Historical Origins on Currency

• The phrase draws from a line in the fourth stanza of “The Star-Spangled Banner” (1814) by Francis Scott Key: “And this be our motto: ‘In God is our trust.’”
• It first appeared on U.S. coins in 1864 during the Civil War, starting with the two-cent piece. Treasury Secretary Salmon P. Chase approved it amid heightened religious sentiment, responding to petitions from ministers seeking divine recognition on money.
• By the early 20th century, it was on most coins, but not paper currency until later.

1950s Adoption: Cold War Context

The 1956 designation and mandate for all currency (via a separate 1955 law, P.L. 84-140) occurred during the height of the Cold War. Key motivations included:

• Contrasting America’s theism with the Soviet Union’s official state atheism and “godless communism.”
• Sponsors like Rep. Charles E. Bennett (D-FL) argued it would “strengthen the foundations of our freedom” against “imperialistic and materialistic communism.”
• It followed the 1954 addition of “under God” to the Pledge of Allegiance, part of broader efforts to affirm religious faith in public life (e.g., National Prayer Breakfasts, “In God We Trust” on stamps starting 1954).

Eisenhower, in related remarks (e.g., Flag Day 1954 speech on the Pledge), stated:

“In this way we are reaffirming the transcendence of religious faith in America’s heritage and future; in this way we shall constantly strengthen those spiritual weapons which forever will be our country’s most powerful resource in peace and war.”

The first paper currency with the motto (on $1 bills) entered circulation in 1957, with full implementation by the 1960s.

Connection to Earlier Religious Affirmation Efforts

Like the “under God” Pledge change, this was a successful, milder alternative to the failed Christian Amendment proposals (1947 and 1954, backed by the NAE). Those sought explicit constitutional recognition of Jesus Christ’s lordship, but faced strong opposition over church-state separation. “In God We Trust” was vaguer (monotheistic, not specifically Christian), faced less resistance, and symbolized the same anti-secular/anti-communist impulses without amending the Constitution.

Ongoing Status and Debates

• It remains the official motto (codified at 36 U.S.C. § 302) and appears on all U.S. currency and coins.
• Courts have upheld it as “ceremonial deism” or patriotic tradition, not an establishment of religion (e.g., Aronow v. United States, 1970).
• Critics argue it excludes non-theists and reflects 1950s Christian nationalism rather than founding-era values. Supporters view it as historical and unifying.

This change marked a peak in mid-20th-century public religious expression, influenced by figures like Billy Graham and Eisenhower’s administration.