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Bowing Toward Babylon: The Nationalistic Subversion of Christian Worship in America
What is being done in worship when national holidays are celebrated, the American flag is displayed and honored, and songs are sung that extol the nation? Are these benign gestures? Or could they actually be idolatrous? In this insightful and persuasively argued study Craig M. Watts contends the inclusion of elements of American nationalism in worship is detrimental to the integrity of Christian worship. He maintains that in faithful worship the story of Jesus must be re-presented and performed in such a way that the only affections and loyalty that are fostered are those Christians everywhere rightfully share. To do otherwise opens the door to idolatry and leaves the church doing what Watts calls "bowing toward Babylon." He reviews the development of the symbols, songs, and gestures that celebrate America and how they were introduced into worship. Watts concludes that the spirituality of American Christian nationalism does not complement the faith of the church but distorts it, hindering global Christian unity and the peaceable witness of the church in a divided world. "With painful clarity, Craig Watts exposes how the worship practices of many North American congregations have bowed not to the living God of the Bible but to the idols of latter-day Babylon. Going beyond exposing sin, however, Watts prescribes pathways toward faithful worship." --Ronald J. Allen, Professor of Preaching, Gospels and Letters, Christian Theological Seminary "Craig Watts illumines the radical difference between the Christian and American stories, commitments, and liturgies, and--by drawing on Scripture, theology, history, and current events--helps us see why there is no room for American nationalism in Christian worship. For the sake of the integrity of the church, every preacher and, indeed, every Christian in every church in America, should read and internalize this book." --Richard T. Hughes, author, Myths America Lives By "In this timely renunciation of Christian nationalism, Craig Watts offers a critical examination of the nature of faith and calls the church to loyalty to the God we worship. His analysis is biblically sound, and he offers a careful reading of the role of patriotism in American and ecclesiastical history. A book group or seminary classroom examining church-state relations will find Watts's practical theological treatise provocative due to its prophetic integrity." --Jim Higginbotham, Associate Professor of Pastoral Care, Earlham School of Religion "In the Age of Trump, Craig Watts's Bowing Toward Babylon offers a concise critique of Christian nationalism. Liturgies form identities in the church, but also in the nation-state. Christ-centered worship and social witness, not nationalism, should shape the allegiances, identities and loyalties of the twenty-first-century church." --Peter Goodwin Heltzel, Associate Professor of Theology and Director of the Micah Institute, New York Theological Seminary Craig M. Watts is minister of Royal Palm Christian Church (Disciples of Christ) in Coral Springs, Florida. He is the author of ,Disciple of Peace (2005).
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First published March 8, 2017
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April 15, 2017
If you enter most American churches, you likely will find an American flag somewhere in the sanctuary. You might even see one flying on a pole outside the church. If you find a hymnal, you will likely find a few patriotic songs as well. If you go to church on Memorial Day or Fourth of July, you may experience a patriotic themed service. But is this appropriate? Or is it a subversion of Christian worship?
The title and the subtitle of this book by Craig Watts offers a rather clear response. These patriotic displays are idolatry, and have no place in Christian worship. Craig is a Disciples of Christ pastor from Florida. He's a not only a strong advocate for the separation of church and state, he has strong Anabaptist leanings, which include pacifism. This is a strongly-worded, no-holds-barred, prophetic call to the church to change its ways.
I have long struggled with the patriotic, even nationalistic elements that easily seep into the church. Although I am uncomfortable with having American flags in the sanctuary, I must admit that American flags have been present in the sanctuaries of the church's I've served. While I'm uncomfortable mixing patriotism and worship, I've given in to some degree in accommodating a bit of patriotic music (usually America the Beautiful). I'm a bit reticent to push this too far, perhaps because one of the reasons for my resignation from first parish, was that post- 911 I didn't provide an appropriate response. That is, I didn't offer them the opportunity to sing patriotic songs in worship. That's my excuse, though it might not be a good one.
Craig makes it clear at the beginning of the book that he is not denigrating personal patriotism. Some forms are compatible with an individual Christian's experience, but that doesn't mean we should be turning Christian worship into a forum for nationalism. The question here concerns ultimate loyalties and allegiances. Christian worship should focus our attention on our loyalty to God and God's realm, not the nation. Craig makes an excellent point in the book, by reminding us that the Christian community stretches well beyond national boundaries. When we celebrate nation in church, we send a message that nation comes before Christ.
The use of the metaphor Babylon is poignant. Babylon stands in for empire. It was Babylon that took Judah into exile. Later, first century Christians used Babylon as a stand in for Rome. Whether we like it or not, the United States is a Babylon for like previous forms, it seduces us away from our loyalties to God and God's people. So, in Watt's mind, this is a most important worship war, and one worth fighting.
Watts begins by describing nationalistic idolatry (ch. 1). It becomes idolatry, when devotion to nation pushes aside devotion to God -- consider the phrase "America First." We move from identifying the nature of idolatry to questions of identity -- who is God and who are we? It's a reminder of the essential nature of worship to the church, for it forms us. But, if nationalism seeps we will be malformed. That is, "worshipers are too often formed into people who are American Christians rather than Christians who are united first of all,not with those with the same nationality, but with those who share their faith in the God revealed in Christ no matter their nationality" (p. 48). Watts then deals with the question of location and place, recognizing that there will be local variations, but also arguing that locale is secondary to unity across national lines. He makes the distinction between indigenous forms of music and language, and taking actions that honor in worship "one race, ethnic group, or nation over others" (p. 66).
Having raised some pertinent questions about nationalism and location, Craig moves to more practical expressions, staring with national holidays. Nationalistic holidays, like Fourth of July reinforce national identity, and that may be okay, but when celebrated in worship, nationalism takes on a religious identity. It reinforces national identity by aligning God with nation. From holidays, he moves to the flag, what he calls the "banner of Babylon." In this chapter, he helpfully shows how flags came to be in churches, and have come to be reinterpreted as Christian symbols. Then there is that famous pledge, which was devised by a Baptist minister, with the intention of glorifying the flag and instill patriotic values. There were several attempts at writing such a pledge, before Francis Bellamy came up with the one we know today (though the phrase "under God" wasn't added until the 1950s). Bellamy believed that churches could be an important contributor to the development of national unity and patriotic duty. Craig offers us the tragic story of how Jehovah's Witnesses and others were persecuted, even beaten, because of their refusal to say a pledge they believed was idolatrous. Craig, being a Disciple of Christ pastor, as am I, notes that many non-creedal churches, like ours, will not recite the ecumenical creeds, but then have no problem saying the Pledge of Allegiance in church. From the pledge, we move on in chapter seven to "singing the songs of Babylon," or nationalistic songs in church. As this is a book about worship, he reminds us of the power of song to reinforce values and beliefs, thus when patriotic songs, many of which carry militaristic values, are sung in church, those values are reinforced. That is, God is aligned with those values.
The final chapter focuses on the two sacraments of baptism and eucharist. These are the signs that should form us. These signs transcend national identity and national boundaries. While they are, he suggests, the "least marked by the subversive influence of nationalism," that doesn't mean that they've not been made use of on occasion for that purpose. This final chapter makes uses of these two signs as reminders of where our devotion, as Christians, should be focused. Focusing on the Eucharist, it is a bigger table than that of Babylon. It is a Table open to all, no matter their nationality or political leanings. He writes: "The Eucharist demands that worshipers accept and extend a welcome that overcomes the alienation that separates peoples. The Eucharist requires radical sharing in a selfish and acquisitive world in which competition for food and resources leads to destructive competition. . . . The Eucharist allows no place for the sort of suspicions that justify preparations to do violence to people some national leaders perceive as threats. Instead we come tot he Table and engage in a celebration of peace" (p. 167).
I had the opportunity to read much of the book in manuscript form, and now I have had the opportunity to re-read it post-publication. I found it challenging then, and continue to find it challenging. I am in agreement with much of what Craig writes, though I don't share some of his more Anabaptist leanings (I mix in a bit of Niebuhr into my engagement), and I've made accommodations he would not approve of, I still think this is prophetic book that needs to be read carefully, lest the church become even more an arm of culture than it is already. Worship should focus our allegiance to the one who transcends boundaries and borders, that's difficult to do when we make nation an object of praise in church.
The title and the subtitle of this book by Craig Watts offers a rather clear response. These patriotic displays are idolatry, and have no place in Christian worship. Craig is a Disciples of Christ pastor from Florida. He's a not only a strong advocate for the separation of church and state, he has strong Anabaptist leanings, which include pacifism. This is a strongly-worded, no-holds-barred, prophetic call to the church to change its ways.
I have long struggled with the patriotic, even nationalistic elements that easily seep into the church. Although I am uncomfortable with having American flags in the sanctuary, I must admit that American flags have been present in the sanctuaries of the church's I've served. While I'm uncomfortable mixing patriotism and worship, I've given in to some degree in accommodating a bit of patriotic music (usually America the Beautiful). I'm a bit reticent to push this too far, perhaps because one of the reasons for my resignation from first parish, was that post- 911 I didn't provide an appropriate response. That is, I didn't offer them the opportunity to sing patriotic songs in worship. That's my excuse, though it might not be a good one.
Craig makes it clear at the beginning of the book that he is not denigrating personal patriotism. Some forms are compatible with an individual Christian's experience, but that doesn't mean we should be turning Christian worship into a forum for nationalism. The question here concerns ultimate loyalties and allegiances. Christian worship should focus our attention on our loyalty to God and God's realm, not the nation. Craig makes an excellent point in the book, by reminding us that the Christian community stretches well beyond national boundaries. When we celebrate nation in church, we send a message that nation comes before Christ.
The use of the metaphor Babylon is poignant. Babylon stands in for empire. It was Babylon that took Judah into exile. Later, first century Christians used Babylon as a stand in for Rome. Whether we like it or not, the United States is a Babylon for like previous forms, it seduces us away from our loyalties to God and God's people. So, in Watt's mind, this is a most important worship war, and one worth fighting.
Watts begins by describing nationalistic idolatry (ch. 1). It becomes idolatry, when devotion to nation pushes aside devotion to God -- consider the phrase "America First." We move from identifying the nature of idolatry to questions of identity -- who is God and who are we? It's a reminder of the essential nature of worship to the church, for it forms us. But, if nationalism seeps we will be malformed. That is, "worshipers are too often formed into people who are American Christians rather than Christians who are united first of all,not with those with the same nationality, but with those who share their faith in the God revealed in Christ no matter their nationality" (p. 48). Watts then deals with the question of location and place, recognizing that there will be local variations, but also arguing that locale is secondary to unity across national lines. He makes the distinction between indigenous forms of music and language, and taking actions that honor in worship "one race, ethnic group, or nation over others" (p. 66).
Having raised some pertinent questions about nationalism and location, Craig moves to more practical expressions, staring with national holidays. Nationalistic holidays, like Fourth of July reinforce national identity, and that may be okay, but when celebrated in worship, nationalism takes on a religious identity. It reinforces national identity by aligning God with nation. From holidays, he moves to the flag, what he calls the "banner of Babylon." In this chapter, he helpfully shows how flags came to be in churches, and have come to be reinterpreted as Christian symbols. Then there is that famous pledge, which was devised by a Baptist minister, with the intention of glorifying the flag and instill patriotic values. There were several attempts at writing such a pledge, before Francis Bellamy came up with the one we know today (though the phrase "under God" wasn't added until the 1950s). Bellamy believed that churches could be an important contributor to the development of national unity and patriotic duty. Craig offers us the tragic story of how Jehovah's Witnesses and others were persecuted, even beaten, because of their refusal to say a pledge they believed was idolatrous. Craig, being a Disciple of Christ pastor, as am I, notes that many non-creedal churches, like ours, will not recite the ecumenical creeds, but then have no problem saying the Pledge of Allegiance in church. From the pledge, we move on in chapter seven to "singing the songs of Babylon," or nationalistic songs in church. As this is a book about worship, he reminds us of the power of song to reinforce values and beliefs, thus when patriotic songs, many of which carry militaristic values, are sung in church, those values are reinforced. That is, God is aligned with those values.
The final chapter focuses on the two sacraments of baptism and eucharist. These are the signs that should form us. These signs transcend national identity and national boundaries. While they are, he suggests, the "least marked by the subversive influence of nationalism," that doesn't mean that they've not been made use of on occasion for that purpose. This final chapter makes uses of these two signs as reminders of where our devotion, as Christians, should be focused. Focusing on the Eucharist, it is a bigger table than that of Babylon. It is a Table open to all, no matter their nationality or political leanings. He writes: "The Eucharist demands that worshipers accept and extend a welcome that overcomes the alienation that separates peoples. The Eucharist requires radical sharing in a selfish and acquisitive world in which competition for food and resources leads to destructive competition. . . . The Eucharist allows no place for the sort of suspicions that justify preparations to do violence to people some national leaders perceive as threats. Instead we come tot he Table and engage in a celebration of peace" (p. 167).
I had the opportunity to read much of the book in manuscript form, and now I have had the opportunity to re-read it post-publication. I found it challenging then, and continue to find it challenging. I am in agreement with much of what Craig writes, though I don't share some of his more Anabaptist leanings (I mix in a bit of Niebuhr into my engagement), and I've made accommodations he would not approve of, I still think this is prophetic book that needs to be read carefully, lest the church become even more an arm of culture than it is already. Worship should focus our allegiance to the one who transcends boundaries and borders, that's difficult to do when we make nation an object of praise in church.
June 14, 2017
The gospel of Jesus Christ is living water for our dry, thirsty souls. Nationalism poisons the well. For citizens of the Kingdom of God, our political, national affiliation is not the most significant thing about ourselves. And yet, America has a long history of co-opting Christian language and worship for nationalistic, political ends. Craig Watts, the pastor at Royal Palms Christian Church (Disciples of Christ) in Coral Springs, FL, probes the reality of American Civil Religion that has permeated our churches in
Bowing Toward Babylon
(Cascade, 2017).
Several practices of American civil religion have permeated Christian worship in US churches: The placement and honoring of American flags in the sanctuary, celebration of national holidays, the singing of patriotic songs, etc. Watts makes the case that, "rather than being innocuous practices, expressions of nationalism in worship constitute manifestations of misdirected worship that lead to the spiritual malformation of worshippers" (11). In other words, the symbols and story of America (or any nation) is at odds with the Christian story, where Christ calls a new humanity from every tribe, tongue, and nation. Drawing a long prophetic tradition, Watts calls America, Babylon— a metaphor for an empire or nation where God's people are tempted to succumb to majority practices and the worship of national gods.
Watts's argument unfolds in eight chapters. In chapter one, Watts asserts that when nationalism and patriotism (or any extra-biblical in-group identifiers) permeate Christian worship, it weakens our bonds with the church universal (i.e. our connection to the church in Iraq is deeper than our connection to the unchurched in America). Chapters two and three probes the characteristics of American nationalism and how it infiltrates the church (i.e. ideology of American expansion and exceptionalism, the co-opting of Christian language in the political sphere, the inclusion of nationalistic liturgy in Christian worship).
The rest of the book explores in more detail peculiar American practices that have weaseled their way into the church. Chapter four looks at the sacralizing of nationalistic holidays It is telling that many churches honored our war heroes on Memorial day weekend a couple weeks ago, but failed to mark the significance of Jesus' ascension (or even Pentecost a week later). Watts argues that by attending to the wrong calendar (the secular calendar, instead of the liturgical calendar), we are inhabiting the wrong story:
Watts then describes the origins and myth of the big three national holidays (Independence Day, Memorial Day and Thanksgiving) and the ways their inclusion in Christian worship.
Chapter five focuses on how the American flag became an idolatrous symbol. Chapter six explores the history of the pledge of allegiance and how its inclusion in worship invokes a commitment to the nation (not God). Chapter seven describes how patriotic songs and hymns displace God as the center of worship.The closing chapter explores how baptism and the Eucharist provide a counter-narrative to the Babylon of American culture.
Watts is not against patriotism in all forms. He acknowledges the value of personal patriotism. We can love our country; however, as Christians, our patriotism is relativized by our ultimate allegiance to Christ. This is a great insight and Watts does the church a service in probing the ideological content of nationalistic, liturgical practices. The god in the Declaration of Independence is vague, and the unexamined God is not worth worshipping. Watts does a great job of showcasing the way nationalism is a different story, contrary to biblical faith.
What Watts is doing is arguing for an integrity of Christian witness which counters empire and resists capitulation to nationalism and civil religion. I am reminded of Hauerwas's axiom, "The first task of the church is to let the world know that it is the world." I agree in large part with the critique that Watts raises here. I appreciated his insights to how American nationalism infiltrates and co-opts Christian worship.
Should we sing patriotic hymns? Should we acknowledge nationalistic holidays in worship? Or pledge allegiance? I question these practices too. Watts's position is that "songs and gestures that can be done in a conscientious way by people without faith have no legitimate place in Christian worship"(26) because they do not proclaim the truth of God in Christ or deepen our attachment to Him. However, I wonder if the recognition of our shared national identity and history does have more of a place in Christian worship than Watts allows.
I agree that appropriating national symbols in an unexamined way is detrimental to our formation, but I think there is a space in worship to acknowledge history and our American identity. What I hear in Watt's is a call for the public witness to Christian truth and the privatization of patriotism. But honoring the sacrifice of vets and their families in a worship service involves really seeing the people gathered. I think there is space to appreciate personal sacrifice for our country and our shared national heritage in worship, as long as we note which story we are inhabiting as we reach for national symbols and give pride of place to the gospel story.
Given our current quagmire of faith and politics, this is a timely book. I recommend this book for pastors and lay Christian seeking to navigate the ways the church relates (and ought to relate) to the state. I give this five stars. ★★★★★
Notice of material connection: I received a copy of this book from Wipf & Stock in exchange for my honest review.
Several practices of American civil religion have permeated Christian worship in US churches: The placement and honoring of American flags in the sanctuary, celebration of national holidays, the singing of patriotic songs, etc. Watts makes the case that, "rather than being innocuous practices, expressions of nationalism in worship constitute manifestations of misdirected worship that lead to the spiritual malformation of worshippers" (11). In other words, the symbols and story of America (or any nation) is at odds with the Christian story, where Christ calls a new humanity from every tribe, tongue, and nation. Drawing a long prophetic tradition, Watts calls America, Babylon— a metaphor for an empire or nation where God's people are tempted to succumb to majority practices and the worship of national gods.
Watts's argument unfolds in eight chapters. In chapter one, Watts asserts that when nationalism and patriotism (or any extra-biblical in-group identifiers) permeate Christian worship, it weakens our bonds with the church universal (i.e. our connection to the church in Iraq is deeper than our connection to the unchurched in America). Chapters two and three probes the characteristics of American nationalism and how it infiltrates the church (i.e. ideology of American expansion and exceptionalism, the co-opting of Christian language in the political sphere, the inclusion of nationalistic liturgy in Christian worship).
The rest of the book explores in more detail peculiar American practices that have weaseled their way into the church. Chapter four looks at the sacralizing of nationalistic holidays It is telling that many churches honored our war heroes on Memorial day weekend a couple weeks ago, but failed to mark the significance of Jesus' ascension (or even Pentecost a week later). Watts argues that by attending to the wrong calendar (the secular calendar, instead of the liturgical calendar), we are inhabiting the wrong story:
When nationalistic holidays are celebrated in worship the Christian story is altered by the inclusion of another story, the adoration of the church becomes divided. Who are we as a church becomes obscured when a calendar is observed in church that honors persons, events, and values that have little or nothing to do with the sacred narrative and loyalites that bind us together with others who follow Jesus where ever and whoever they are. Affections not suitable to the whole people of God are fostered in services of worship that are shaped by nationalistic holidays. (75).
Watts then describes the origins and myth of the big three national holidays (Independence Day, Memorial Day and Thanksgiving) and the ways their inclusion in Christian worship.
Chapter five focuses on how the American flag became an idolatrous symbol. Chapter six explores the history of the pledge of allegiance and how its inclusion in worship invokes a commitment to the nation (not God). Chapter seven describes how patriotic songs and hymns displace God as the center of worship.The closing chapter explores how baptism and the Eucharist provide a counter-narrative to the Babylon of American culture.
Watts is not against patriotism in all forms. He acknowledges the value of personal patriotism. We can love our country; however, as Christians, our patriotism is relativized by our ultimate allegiance to Christ. This is a great insight and Watts does the church a service in probing the ideological content of nationalistic, liturgical practices. The god in the Declaration of Independence is vague, and the unexamined God is not worth worshipping. Watts does a great job of showcasing the way nationalism is a different story, contrary to biblical faith.
What Watts is doing is arguing for an integrity of Christian witness which counters empire and resists capitulation to nationalism and civil religion. I am reminded of Hauerwas's axiom, "The first task of the church is to let the world know that it is the world." I agree in large part with the critique that Watts raises here. I appreciated his insights to how American nationalism infiltrates and co-opts Christian worship.
Should we sing patriotic hymns? Should we acknowledge nationalistic holidays in worship? Or pledge allegiance? I question these practices too. Watts's position is that "songs and gestures that can be done in a conscientious way by people without faith have no legitimate place in Christian worship"(26) because they do not proclaim the truth of God in Christ or deepen our attachment to Him. However, I wonder if the recognition of our shared national identity and history does have more of a place in Christian worship than Watts allows.
I agree that appropriating national symbols in an unexamined way is detrimental to our formation, but I think there is a space in worship to acknowledge history and our American identity. What I hear in Watt's is a call for the public witness to Christian truth and the privatization of patriotism. But honoring the sacrifice of vets and their families in a worship service involves really seeing the people gathered. I think there is space to appreciate personal sacrifice for our country and our shared national heritage in worship, as long as we note which story we are inhabiting as we reach for national symbols and give pride of place to the gospel story.
Given our current quagmire of faith and politics, this is a timely book. I recommend this book for pastors and lay Christian seeking to navigate the ways the church relates (and ought to relate) to the state. I give this five stars. ★★★★★
Notice of material connection: I received a copy of this book from Wipf & Stock in exchange for my honest review.
June 8, 2025
Craig Watts is a pastor in a Disciples of Christ church in Florida. In this short book, he sets about speaking towards the tendency that some church groups have to incorporate patriotic and nationalistic features into their worship services.
These things could be having an American flag at the front of the sanctuary or honoring military heroes in a church service. He comments that in the old days, churches would orient their services around a liturgical calendar and now it seems that churches pay more recognition to a secular calendar, with days like Memorial Day, 4th of July, and Thanksgiving noted as days to speak to issues important to the nation.
My background is in an Anabaptist setting and I too, have felt uncomfortable when I have attended a service in another church where it felt like the pastor was leaving his congregation with the unfortunate idea that God was an American, or that they needed to be part of the movement to "take the country back for God."
God isn't an American and while many of the founding fathers had strong exposure to Christian teachings, they weren't exactly vibrant Christians. Most of them seem to have been deists who were good at using religious language in their writings to obfuscate the fact that they didn't really believe in a personal divinity who had any say in their life and actions.
In general, I believe much the same as Watts on this subject and have few quibbles with the things he addresses in this book. I do have a couple of negative comments that dropped the book in my estimation.
"Rather than being innocuous practices, expressions of nationalism in worship constitute manifestations of misdirected worship that lead to the spiritual malformations in the worshipers."
-- I think he comes across a little strongly on a few things. He is bothered by the church use of Thanksgiving, believing that they often make it out to be a holiday with religious underpinnings when the Puritans were actually intolerant and had negative relationships with Native Americans. Focusing on a day of gratitude and remembering that the Pilgrims did have a day of gratitude, even after a hard year with much loss of life is not patriotic. It is like mentioning that the song "Now Thank We All Our God," was written after a plague had devastated the community where Martin Rinkart had been conducting daily funerals and had even lost his wife. Finding the ability to thank God even on our hardest days is helpful, not American.
-- He is careful not to speak to the subject of political involvement or military involvement. I believe this is the elephant in the room. It is really hard for churches where members are voting, serving in the military, and even running for office to avoid speaking to these issues that profoundly affect their congregants.
His church's website says:
The Christian Church (Disciples of Christ) is a moderate to progressive denomination that got its start in early 19th century America. The Disciples are committed to being a diverse and inclusive church. All are welcome regardless of race, class, nationality, gender or sexual orientation. A variety of viewpoints exist among Disciples on a host of ideas and issues. That Jesus Christ is Lord and Savior is the central conviction Disciples hold in common. Among the priorities of Disciples of Christ is to be a Pro-reconciling/Anti- racist church. Disciples have long been involved in efforts for social justice and world peace, believing these endeavors to be necessary responses to Jesus’ command to “love your neighbor as you love yourself” (Matthew 22:39).
Many people may not be familiar with the Disciples. However, a number of well-known figures have been members of the church, including three past U.S. Presidents, William Garfield, Lyndon Baines Johnson, and Ronald Reagan. David Lloyd George past Prime Minister of Britain was also a Disciples member. A past U.S. Supreme Court Justice, U.S. Senators, Representatives and Governors of a number of states were members as well. The church includes well known actors, novelists, poets and musicians.
I find it interesting that affirmations of diversity are more important than adherence to traditional creeds. In addition, their website says more about past presidents who were members of their denomination, than of where they stand on Biblical issues. Most of this doesn't come up in the book. It does seem to me likely that most members of his church are active politically -- Watts is just careful not to mention it in worship services.
"Empire routinely engages in killing, yet claims to be a benign actor in the world."
-- He takes a long time to say what he has to say -- this in a book that isn't very long. He has a whole chapter on the flag, another chapter on the pledge of allegiance, and another chapter on singing "patriotic hymns." Each of these says basically the same thing, only focused on a slightly different aspect of patriotic life. Without following all of the historical permutations of how the pledge of allegiance got into its current state (including the addition of the "under God" addition during the Eisenhower administration) or all of the court cases involving Mennonites and Jehovah's Witnesses who wouldn't say the pledge (and many other historical tidbits) the book would be a long essay. This is another situation where an author has an idea that would be best as a couple of blog posts, but decided to try to flesh it out into a book.
"In fact, including the Pledge of Allegiance to the Flag in worship has absolutely nothing to do with 'giving to Caesar what is Caesar's,' but rather the ritual grants to Caesar that which is due to God alone."
The best part of the book is the Forward, which wasn't written by Watts. It is much more focused and is a better read than anything that follows. I guess I'd give this 3.5 stars (rounded up 4). If you are in a church that incorporates a lot of patriotic elements into its worship services, you might benefit from this more than I did.
These things could be having an American flag at the front of the sanctuary or honoring military heroes in a church service. He comments that in the old days, churches would orient their services around a liturgical calendar and now it seems that churches pay more recognition to a secular calendar, with days like Memorial Day, 4th of July, and Thanksgiving noted as days to speak to issues important to the nation.
My background is in an Anabaptist setting and I too, have felt uncomfortable when I have attended a service in another church where it felt like the pastor was leaving his congregation with the unfortunate idea that God was an American, or that they needed to be part of the movement to "take the country back for God."
God isn't an American and while many of the founding fathers had strong exposure to Christian teachings, they weren't exactly vibrant Christians. Most of them seem to have been deists who were good at using religious language in their writings to obfuscate the fact that they didn't really believe in a personal divinity who had any say in their life and actions.
In general, I believe much the same as Watts on this subject and have few quibbles with the things he addresses in this book. I do have a couple of negative comments that dropped the book in my estimation.
"Rather than being innocuous practices, expressions of nationalism in worship constitute manifestations of misdirected worship that lead to the spiritual malformations in the worshipers."
-- I think he comes across a little strongly on a few things. He is bothered by the church use of Thanksgiving, believing that they often make it out to be a holiday with religious underpinnings when the Puritans were actually intolerant and had negative relationships with Native Americans. Focusing on a day of gratitude and remembering that the Pilgrims did have a day of gratitude, even after a hard year with much loss of life is not patriotic. It is like mentioning that the song "Now Thank We All Our God," was written after a plague had devastated the community where Martin Rinkart had been conducting daily funerals and had even lost his wife. Finding the ability to thank God even on our hardest days is helpful, not American.
-- He is careful not to speak to the subject of political involvement or military involvement. I believe this is the elephant in the room. It is really hard for churches where members are voting, serving in the military, and even running for office to avoid speaking to these issues that profoundly affect their congregants.
His church's website says:
The Christian Church (Disciples of Christ) is a moderate to progressive denomination that got its start in early 19th century America. The Disciples are committed to being a diverse and inclusive church. All are welcome regardless of race, class, nationality, gender or sexual orientation. A variety of viewpoints exist among Disciples on a host of ideas and issues. That Jesus Christ is Lord and Savior is the central conviction Disciples hold in common. Among the priorities of Disciples of Christ is to be a Pro-reconciling/Anti- racist church. Disciples have long been involved in efforts for social justice and world peace, believing these endeavors to be necessary responses to Jesus’ command to “love your neighbor as you love yourself” (Matthew 22:39).
Many people may not be familiar with the Disciples. However, a number of well-known figures have been members of the church, including three past U.S. Presidents, William Garfield, Lyndon Baines Johnson, and Ronald Reagan. David Lloyd George past Prime Minister of Britain was also a Disciples member. A past U.S. Supreme Court Justice, U.S. Senators, Representatives and Governors of a number of states were members as well. The church includes well known actors, novelists, poets and musicians.
I find it interesting that affirmations of diversity are more important than adherence to traditional creeds. In addition, their website says more about past presidents who were members of their denomination, than of where they stand on Biblical issues. Most of this doesn't come up in the book. It does seem to me likely that most members of his church are active politically -- Watts is just careful not to mention it in worship services.
"Empire routinely engages in killing, yet claims to be a benign actor in the world."
-- He takes a long time to say what he has to say -- this in a book that isn't very long. He has a whole chapter on the flag, another chapter on the pledge of allegiance, and another chapter on singing "patriotic hymns." Each of these says basically the same thing, only focused on a slightly different aspect of patriotic life. Without following all of the historical permutations of how the pledge of allegiance got into its current state (including the addition of the "under God" addition during the Eisenhower administration) or all of the court cases involving Mennonites and Jehovah's Witnesses who wouldn't say the pledge (and many other historical tidbits) the book would be a long essay. This is another situation where an author has an idea that would be best as a couple of blog posts, but decided to try to flesh it out into a book.
"In fact, including the Pledge of Allegiance to the Flag in worship has absolutely nothing to do with 'giving to Caesar what is Caesar's,' but rather the ritual grants to Caesar that which is due to God alone."
The best part of the book is the Forward, which wasn't written by Watts. It is much more focused and is a better read than anything that follows. I guess I'd give this 3.5 stars (rounded up 4). If you are in a church that incorporates a lot of patriotic elements into its worship services, you might benefit from this more than I did.
February 5, 2018
As a worship leader, I wanted to read this book because I saw it as a call to focus on God in our worship.
I believed this would be a book from a person who loved America but did not believe in using a flag and other national things in church. But what I saw was someone who I believe hates America. I do not feel that is an over reach. Numerous times he accuses American of heinous sins but never did he give any positives. Off the top of my head I can come up with a few things that America has done right. We stopped slavery, Jim Crow laws, allowed people to live here without the worry of being beaten or killed. We allow people to worship God or not worship at all. By law you can not be discriminated when getting a job. There are thousands of great things. We are the greatest country in the world. Why would immigration be a problem if no one wanted to live here?
He believes if you are a true believer you should disavowal America. If you believe we should have a border, we are hateful and worship another God. (Will he unlock his door at home and allow any thief or sex offender come in among his family) He sees America as a hateful bigoted bully that does no good. He believes Thanksgiving is not a day to celebrate because we are killers of native Americans. He quotes conservatives as bad and liberals as good. If you look at his blog, he also believes we should support Pro-Abortion candidates to make abortion numbers decline. He believes Christians who voted for Trump are worshiping a false American God.
If this would have just been a book against singing the national anthem in Church, I could agree. Actually after being a Christian for over 30 years and having visited almost every denomination, including the authors, I have never heard it sang in Church. Instead this book ends up being a Left wing rant about America itself. I wished he would have let the reader know upfront so I did not waste a week of my life reading it.
I believed this would be a book from a person who loved America but did not believe in using a flag and other national things in church. But what I saw was someone who I believe hates America. I do not feel that is an over reach. Numerous times he accuses American of heinous sins but never did he give any positives. Off the top of my head I can come up with a few things that America has done right. We stopped slavery, Jim Crow laws, allowed people to live here without the worry of being beaten or killed. We allow people to worship God or not worship at all. By law you can not be discriminated when getting a job. There are thousands of great things. We are the greatest country in the world. Why would immigration be a problem if no one wanted to live here?
He believes if you are a true believer you should disavowal America. If you believe we should have a border, we are hateful and worship another God. (Will he unlock his door at home and allow any thief or sex offender come in among his family) He sees America as a hateful bigoted bully that does no good. He believes Thanksgiving is not a day to celebrate because we are killers of native Americans. He quotes conservatives as bad and liberals as good. If you look at his blog, he also believes we should support Pro-Abortion candidates to make abortion numbers decline. He believes Christians who voted for Trump are worshiping a false American God.
If this would have just been a book against singing the national anthem in Church, I could agree. Actually after being a Christian for over 30 years and having visited almost every denomination, including the authors, I have never heard it sang in Church. Instead this book ends up being a Left wing rant about America itself. I wished he would have let the reader know upfront so I did not waste a week of my life reading it.
July 4, 2017
Appropriately, finishing on July 4th, this book presents a clear picture of the dangers that Christian Nationalism presents to the Church, specifically those that take place when nationalistic and patriotic symbols happen within the context of a Christian worship service. I recommend it.
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