How Should Christians Engage the Public Square in a Pluralistic World?
- Krista Bontrager
- Sep 26
- 5 min read
Join us for a conversation exploring the intersection of Christianity, religious liberty, and the public square with Dr. Andrew T. Walker, professor of ethics and public theology at Southern Baptist Theological Seminary. In this thought-provoking discussion, we tackle several pressing questions: How should Christians navigate religious pluralism in America’s constitutional republic? What does the Bible say about freedom of religion? And how do we address cultural challenges like the “Muslim problem” and Christian nationalism while preserving the American experiment? From the Founding Fathers’ vision to today’s Jesus-centered public discourse, this conversation offers biblical insights and practical wisdom for engaging in today’s complex cultural moment.
On tonight’s episode, we introduced our audience to Dr. Andrew T. Walker, a professor of ethics and public theology at Southern Baptist Theological Seminary.
The highlights from our discussion are below:
Q. Tell us a little about yourself and what you research.
Dr. Walker has taught ethics and public theology at Southern Baptist Theological Seminary for six years. Previously, he worked at the Ethics and Religious Liberty Commission (Southern Baptist Convention) and the Heritage Foundation. His work focuses on intersections of faith, culture, theology, politics, and ethics. He has written books on controversial topics like gay marriage and transgenderism. Dr. Walker emphasizes proclaiming scriptural truth, magnifying God's glory, and promoting abundant, godly lives (referencing John 10:10). Personally, he's married for nearly 19 years, has three daughters, and is passionate about classical Christian schooling. He trains future pastors and contributes to national conversations.
Q. Can you summarize the core thesis of your book, Liberty for All, which makes a biblical/theological case for religious freedom, not just a constitutional one.
Religious liberty should be viewed through eschatology (God's ultimate authority over the state), anthropology (humans made in God's image, with faculties like cognition, deliberation, and conscience belonging to God, not the state), and missiology (using liberty to advance Christ's mission, as Paul did with his Roman citizenship). It's not just for private beliefs but for public service, like pregnancy resource centers protecting the unborn. Religious liberty honors God, navigates disagreement, and furthers the gospel.
Q. What assumptions did the Founding Fathers have about religious liberty, blending Christian worldview, Enlightenment ideas, and classical thought? How did they see religion's role in the public square?
They viewed religion as "architectonic"—a comprehensive force shaping all of life, not confined to private worship. Government has limited, not total, authority, allowing ordered liberty (freedom to live the "good life" per natural law from Genesis 1–2, like marriage, family, and property ownership). Liberty isn't relativism but pursuing truth in good faith. The Constitution (legal) relies on the Declaration of Independence (moral), with inalienable rights from a Creator, implying a Judeo-Christian framework. Founders rejected radical autonomy, seeing the universe governed by fixed laws.
Q. Some say the public square must be religiously neutral, yet recent events (e.g., at Charlie Kirk's memorial, where figures like JD Vance quoted the Nicene Creed) show overt Christian references. What would the Founders think?
Elected officials retain religious liberty; there's a distinction between the office and the person. As a Baptist, Dr. Walker opposes government interfering in ecclesiastical matters but supports officials bringing faith-shaped consciences into public life. Neutrality is a myth—no one argues without a vantage point, and imposing "public reason" is a secular test prohibited by the Constitution. Recent events (e.g., Vance, Rubio, Pompeo at Kirk's memorial) reflect constitutional freedoms, countering 50–60 years of secular presumptions. It's a return to Founders' vision; protests show cultural illiteracy. Even non-Christians like Tulsi Gabbard (Buddhist) or Elon Musk are rethinking atheism, seeing Christianity's beauty. Dr. Walker values cultural Christianity for its moral compass (e.g., for atheists like Bill Maher borrowing from Judeo-Christian ethics).
Q. What are your thoughts on atheists/agnostics like Elon Musk or Bill Maher realizing secularism's flaws and appreciating Christian influences?
We're at the "end of secularism," not Christendom. Society has bottomed out on secularism's consequences (nihilism, barbarism), leading to two paths: chaos or the Christian gospel (offering objective morality, hope, redemption). Recent shifts (e.g., church resurgence, conversions like Ayaan Hirsi Ali, Niall Ferguson) stem from staring into the "secular abyss." Dr. Walker references C.S. Lewis's The Abolition of Man and the "Tao" (natural law/universal morality). Thinkers like Douglas Murray (gay atheist) admit atheism can't ground human dignity, pointing back to Christianity. It's "Christ or chaos"; Christianity provides objective morality for dialogue with non-believers.
Q. How do we handle the "Muslim problem"—radical Muslims seeking to replace U.S. culture/laws with Sharia via immigration and higher birth rates? Can the Constitution handle groups (Muslims, communists, socialists, progressives) wanting to overturn it?
Distinguish immigration (government can restrict non-citizens on religious grounds) from internal residents. Violent overthrow is illegal (no inciting imminent violence per free speech precedents). Sharia can't contravene the Constitution's supremacy—no competing laws allowed. Peaceful advocacy (e.g., abstract arguments for change) is protected, but imminent actions lead to arrests/sedition charges. Resolve via better arguments, higher birth rates, and limiting political power (e.g., outpopulating in key areas). Concerns about Islamic nations (e.g., England) are valid—Islamic proliferation often denigrates rights—but respond organically (e.g., promote Christian families). Laws should be religiously neutral (e.g., zoning to prevent minarets) but allow peaceful practice for minorities. Reciprocity is key to avoid tables turning on Christians.
Q. Are you in the Charlie Kirk camp (Christian and nationalist, but not "Christian nationalist")? Or is the term helpful for designating a nation tethered to Christian principles, like Muslim nations are to Islam?
Dr. Walker rejects the label due to its confusing, multiple definitions. He wants a Christian-influenced nation (majority Christian citizens, customs, traditions) but not one implying all are regenerate believers. As a Baptist theologian, he opposes state power over theological matters (e.g., enforcing the first two Commandments, banning non-Christian religions). Government handles temporal, not ecclesiastical, issues—no guarantee of righteous rulers (e.g., unregenerate leaders like Trump or Pelosi calling synods). Historical "Christian" nations (e.g., Europe) have persecuted believers. Allow small minorities (e.g., Hindus, Muslims) peaceful practice; privilege Christianity culturally (e.g., Christmas as a federal holiday).
Resources:
Andrew's Books:
Liberty for All: Defending Everyone's Religious Freedom in a Pluralistic Age: https://www.amazon.com/Liberty-All-Defending-Everyones-Pluralistic/dp/1587434490/ref=monarch_sidesheet_title
Faithful Reason: Natural Law Ethics for God’s Glory and Our Good: https://www.amazon.com/Faithful-Reason-Natural-Ethics-Glory/dp/1087757592/ref=monarch_sidesheet_title
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