In the following three chapters (9, 10, and 11), we turn to a surprising theme. Modern atheism often presents itself as the noble guardian and rightful protector of three great achievements of civilisation:
- The secular state
- Natural science
- Humanism
Many believers have accepted this narrative and now view these ideas with varying degrees of suspicion or even hostility. This often spills over into a broader resistance to modernity itself.
Yet there are serious question marks around the claim that these ideas originated in atheism, or that they naturally belong to it. A more accurate account is that they grew out of the long moral and intellectual tradition that Christianity itself helped to cultivate.
One thing, at least, is clear: they do not stand in tension with Christianity. On the contrary, they fit harmoniously with it.
Counteracting an Extremely Bad Idea
“Christian nationalism” contains an inner contradiction: Christianity is about learning humility, while nationalism revolves around pride, which at times tips over into arrogance. It is not necessarily an impossible combination – but it does require that we avoid a particular trap.
Christian nationalism is the dream of a unified nation held together by a strong sense of identity and belonging. But the dream can turn into a nightmare when the power of the state is used to enforce the vision. At that point, it is no longer about community, but about excluding, reshaping, or even erasing whatever does not fit. Ruthlessness is built into the project. In that sense, Christian nationalism can become radically un-Christian.
Many imagine “the secular” as an atheistic project designed to push faith into the private sphere. But nothing could be more mistaken. In fact, the secular – paradoxical as it may sound – is a deeply Christian idea.
The historian Tom Holland describes in his book Dominion how it all began with Jesus’ words: “Give to Caesar what belongs to Caesar, and to God what belongs to God.” In that sentence lay the seed of a revolutionary idea.
In the ancient world, religion and politics were inseparable. There was no boundary, no distance, no neutral zone. The ruler ruled by divine authority, and the state existed by religious justification. Only slowly did Christians begin to realise that these spheres should not be merged but kept distinct. That insight was refined over centuries – through the medieval struggle between pope and emperor, through the Reformation’s distinction between spiritual and worldly authority, and through Enlightenment ideas about freedom.
No one knows exactly where the line should be drawn, but the basic principle is clear: there must be a neutral zone where faith is not turned into a tool of power. The secular state creates breathing space that protects faith from being corrupted by political privilege.
This must not be confused with secularisation, the process by which religion gradually loses influence over society and daily life. The secular state is instead about how we manage the charged relationship between faith and power. Properly understood, it serves as an important safeguard against religious coercion – and just as importantly, against atheist coercion.
Making Room for the Golden Rule
That society is permeated by Christian values is not a problem in itself – and in many ways, it already is. Jesus sums up the law in the Golden Rule: “Whatever you wish that others would do to you, do also to them.” This principle of reciprocity underpins much of our modern legal order.
Perhaps the most Christian thing we can do is to safeguard this so that it is not undermined by various religious supremacy projects. We must never use the resources and laws of the state to gain privileges over, for example, Jews, Muslims, or non-believers.
For when faith becomes a path to power and status, we sell our soul in a Faustian pact. The faith then turns into something bribed, twisted, and eventually hollow.
The secular state does not dilute faith – quite the opposite. It makes it possible for Christians to actually live as Christians in society and to practice the Golden Rule.
It is also about exercising moderation. National pride works much like alcohol. In small doses it can give courage and strengthen self-confidence. In larger doses, judgment becomes clouded. Eventually we grow harsh and aggressive. When this is mixed with religious self-righteousness, it creates a toxic cocktail that hardens the heart and destroys judgement.
Of course, there is a healthy form of national pride grounded in moderation. Such pride and identity should rest on the idea of a secular and neutral state. This is an ancient heritage, shaped in many ways by Christian tradition, and one we ought to preserve and develop. It protects not only strangers and minorities. It also protects us Christians – especially from ourselves.
