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Hollow pledge:The problem with "under God"
The Supreme Court’s June ruling on whether “under God” should be part of the Pledge of Allegiance passed with relatively little notice, since the case was rejected on procedural grounds. For those who paid attention to the arguments, however, it conclusively exposed the incompatibility of American civil religion with any kind of robust Christianity. If one considers Elk Grove Unified School v. Newdow theologically, with the conviction that God ultimately refers to the Creator-Redeemer met in Israel and Jesus Christ, then the “God” Americans are to pledge their nation to be “under” is at worst an idol and at best the true God’s name taken in vain....

...Chief Justice William Rehnquist’s opinion summarizes the basic attitude underlying the theologically germane aspects of the government’s argument and the court’s response. Mindful of legal and constitutional precedents, Rehnquist knew that the God-phrase must be stripped of theological content to qualify as an admissible declaration in a government-sanctioned pledge. He asserts bluntly that the pledge, with the God-phrase, is not a “religious exercise.” The pledge instead “is a declaration of belief in allegiance and loyalty to the United States flag and the Republic that it represents.” As a “commendable patriotic exercise,” the object of the pledge is to unify and otherwise promote the good of the nation....

... Short of hanging on to the muddy, vacillating devices of ceremonial deism, Christians appear to face one of two choices. One is the open, deliberate restoration of Christian theocracy. Then the referent of “God” in the pledge would be clear and honest. Some evangelicals and conservative Catholics lean in this direction, but gingerly and equivocatingly, if not disingenuously, because of the sheer infeasibility of theocracy in a pluralistic America. With most contemporary Christians, I would argue that theocracy is not only politically dangerous but theologically disastrous.

We are on much more solid theological ground if we turn to the other choice. That choice is to recognize what the Bible and such exemplars of the Christian tradition as Augustine have taught us: to see and trust that the church and not any nation-state is preeminently the social agent through which God works God’s will in history. The church catholic stretches throughout the world and is its own “public,” crossing the comparatively sectarian boundaries of nation-states. Knowing themselves first of all as “citizens with the saints,” Christians may then, like the Babylon-dwelling Israelites counseled by Jeremiah, work and pray for the welfare of the cities (and nations) in which they now dwell, but never confuse those cities with the kingdom for which the church stands.

This means and entails many things. In the case of the pledge it means that atheists should not be alone in hoping to see this “God” dropped from it. Faithful and thoughtful Christians should also want the pledge to be returned to its pre-1954 form, and thereby end any pretense of embracing a henotheistic God or cheapening their own faith language.