In 1947, the U.S. Supreme Court decided a case that most Christians have never heard of—Everson v. Board of Education. Yet that ruling, more than any other, reshaped the place of Christianity in American public life. In fact, the very idea that our Constitution demands a strict “separation of church and state” was essentially invented by that decision. But what if this idea wasn’t true to America’s founding? And what if it ran counter to the biblical role of government itself?
A recent Harvard Law Journal article by Timon Cline, Josh Hammer, and Yoram Hazony—three voices from both Christian and Jewish traditions—argues that the time has come to overturn Everson and restore the original vision of the First Amendment. Christians seeking to understand the world through a biblical lens, should pay close attention.
Government’s Biblical Responsibility: Promoting the Public Good
Romans 13 tells us that civil authorities are ordained by God to uphold justice and punish evil. First Peter 2 commands rulers to “praise those who do good.” This biblical principle was historically recognized by Christian thinkers and undergirded America’s early political structure. The Founders never imagined a government stripped of moral and religious foundations. Instead, they understood—as Proverbs 14:34 puts it—that “righteousness exalts a nation.”
The Harvard Law Journal scholars point out that America’s original constitutional design reflected this reality: under the First Amendment, the federal government was prohibited from establishing a national church or interfering with religious establishments at the state level. In other words, individual states were expected to shape public morality—including support for Christianity—as they saw fit.
The Great Distortion: How Everson Rewrote the First Amendment
How, then, did “separation of church and state” become national dogma?
In Everson v. Board of Education (1947), Justice Hugo Black reinterpreted the Establishment Clause of the First Amendment using Thomas Jefferson’s offhand metaphor of a “wall of separation.” But Jefferson’s phrase came from a personal letter written 14 years after the Bill of Rights was ratified—and Jefferson wasn’t even in the country when the First Amendment was drafted.
This metaphor, the authors argue, was never meant to create a religiously neutral state. Yet Justice Black’s ruling applied this separationist vision to the states, effectively barring them from supporting religion in any public form. Ironically, the First Amendment’s clear limitation on federal power was transformed into a federal prohibition against state-level religious expression.
From a biblical worldview, this distortion matters deeply. Scripture never envisions the civil order as “neutral” toward the things of God. Rather, rulers are called to “kiss the Son” (Psalm 2:12)—to govern with justice that acknowledges God’s authority.
The Fruits of Everson: A Secular Public Square
What followed Everson is all too familiar. Prayer and Bible reading were banned from schools. Christian moral teachings were sidelined. Secularism—the active removal of religion from public life—became the assumed posture of government. As the legal scholars argue, this didn’t create neutrality; it created a functional state-sponsored religion of secularism.
Romans 1 describes what happens when a society “suppresses the truth” about God: moral confusion and cultural decay. We’ve witnessed this firsthand as public life—once broadly shaped by biblical norms—has become a vacuum filled by alternative ideologies.
A Forgotten American Principle: Local Freedom to Support Religion
One of the most insightful arguments from Cline, Hammer, and Hazony is that American federalism originally allowed each state to shape its religious character. States like Massachusetts, Connecticut, and New Hampshire maintained various forms of Christian establishment well into the 19th century. This wasn’t forced religion. Alongside these establishments, states protected freedom of conscience.
The genius of this system was local accountability. Each state, as a community, had the freedom to uphold religious practices appropriate to its people. This echoes the biblical principle of local leadership seen in Exodus 18, where Moses is told to appoint “capable men from all the people…to serve as officials” over groups at different levels.
What Christians Should Hope For
The Harvard Law Journal article calls for overturning Everson and returning decisions about public religion to the states. From a Christian worldview, this proposal aligns with key scriptural principles:
- Civil rulers should promote the public good, including moral and religious formation.
- Religious instruction should not be coerced but encouraged.
- Parents and local communities should shape children’s moral education (Deuteronomy 6:6–7)1And these words that I command you today shall be on your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise..
Imagine a future where states once again have the freedom to support prayer in schools, Bible instruction, and moral formation—not by force, but by communal choice. Such a restoration would acknowledge the biblical truth that faith in God strengthens public virtue.
Caution: Supporting Truth Without Coercion
While we should hope for a return to public religion, Christians must remember that authentic faith cannot be imposed (2 Corinthians 4:2)2But we have renounced disgraceful, underhanded ways. We refuse to practice cunning or to tamper with God’s word, but by the open statement of the truth we would commend ourselves to everyone’s conscience in the sight of God.. Government should create conditions favorable to righteousness, but not attempt to compel belief. This balance—supporting religion while protecting conscience—was wisely preserved in many early American states. It’s a biblical balance worth recovering.
Conclusion: A Time for Restoration
In their closing words, Cline, Hammer, and Hazony argue that Everson has become “the principal obstacle to the restoration of a genuinely conservative public life.” From a biblical worldview, they’re right. Removing Everson would not guarantee national renewal, but it would remove a legal barrier that suppresses the public expression of biblical faith.
In the end, Scripture calls both individuals and nations to acknowledge the Lord. As Psalm 33:12 declares, “Blessed is the nation whose God is the Lord.”
We now live in a society where public policy denies basic realities:
- That God created humans male and female (Genesis 1:27).3So God created man in his own image, in the image of God he created him; male and female he created them.
- That marriage is designed to unite one man and one woman (Genesis 2:24).4Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh.
- That children are a gift to be welcomed, not commodities to be engineered (Psalm 127:3).5Behold, children are a heritage from the Lord, the fruit of the womb a reward.
- That human life, from conception to natural death, bears the image of God (Genesis 1:26).6Then God said, “Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.”
When a society suppresses these truths, it suppresses the very foundation of human dignity and moral order. Christians should not respond with apathy or with abstract appeals to “religious freedom” alone. We should desire what these scholars recommend: a restoration of public religion—not to coerce belief, but to witness to truth.
It is time for our laws, schools, and public institutions to once again affirm what creation itself teaches. This does not mean a return to coercive state churches. It means restoring the freedom of communities to encourage what is true, good, and life-giving—and removing federal barriers that prevent states from doing so.
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