The story of America’s founding begins long before 1776. It begins in 1620, when a small band of Pilgrims sailed across the Atlantic seeking freedom to worship God. Their very first political document, written aboard the Mayflower, reveals the Christian covenantal foundation that would shape the nation.
The Mayflower Compact and Early Covenants
Before setting foot on shore, the Pilgrims bound themselves together under God. Their agreement was not for personal gain or political power, but for God’s glory and the advancement of the Christian faith.
“In the Name of God, Amen. We, whose names are underwritten… Having undertaken, for the Glory of God, and Advancement of the Christian Faith, and the Honour of our King and Country, a Voyage to plant the first Colony in the northern Parts of Virginia…” (Mayflower Compact, 1620, U.S. National Archives)
The Compact ends with these solemn words:
“…in the Presence of God and one of another, Covenant and Combine ourselves together into a Civil Body Politick…” (Mayflower Compact, 1620)
This was the first governing document in America, and it was framed as a covenant before God. Civil society itself was viewed as sacred, bound together under divine accountability.
Biblical Foundations Reflected
The language of the covenant in the compact mirrors the Scriptures, especially the covenants God made with His people in the Old Testament.
“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people.” (Exodus 19:5)
Like Israel at Sinai, the Pilgrims recognized that their survival and blessing depended on obedience to God and unity under His law.
The Influence on Later Colonial Documents
The Mayflower Compact was not an isolated act. Early colonial charters and later state constitutions carried the same Christian assumptions.
For example, the Fundamental Orders of Connecticut (1639) opened with these words:
“Forasmuch as it hath pleased the Almighty God by the wise disposition of his divine providence so to order and dispose of things that we the Inhabitants… do therefore associate and conjoin ourselves to be as one Public State or Commonwealth…” (Fundamental Orders of Connecticut, 1639)
This document, often called the first written constitution, begins by acknowledging God’s providence as the foundation of political order.
A Pattern of Covenant and Accountability
What we see in these early documents is a distinctly Christian pattern:
- God is acknowledged as Almighty.
- Civil government is viewed as a covenant under Him.
- The purpose of society is tied to His glory and the flourishing of the church.
This is why Deuteronomy became so influential to later generations. Just as Moses reminded Israel of their covenant responsibilities before entering the Promised Land, America’s founders looked to covenantal models when framing their laws.
“Therefore know that the Lord your God, He is God, the faithful God who keeps covenant and mercy for a thousand generations with those who love Him and keep His commandments.” (Deuteronomy 7:9)
Christian Foundations of America: The Declaration of Independence and the Faith of the Founders
When the Continental Congress declared independence on July 4, 1776, the document they signed was more than political. Its language reflected a deeply theistic worldview.
“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights…” (Declaration of Independence, 1776)
This statement rests on biblical foundations. Rights are not granted by governments but endowed by God Himself, echoing Genesis 1:27 where man is created in God’s image.
The Declaration closes with a solemn appeal to divine authority:
“We, therefore… appealing to the Supreme Judge of the world for the rectitude of our intentions… with a firm reliance on the protection of divine Providence, we mutually pledge to each other our Lives, our Fortunes and our sacred Honor.” (Declaration of Independence, 1776)
Here we see three key affirmations:
1. God as Creator of all people.
2. God as Judge of human actions.
3. God as Providential Protector of nations.
This was not secular neutrality. It was a covenantal appeal to God as the source of justice, rights, and national survival.
The Faith of the Signers
There were 56 signers of the Declaration. Nearly all were publicly affiliated with Christian denominations. While some held differing views of theology, their personal writings, public confessions, and church memberships reveal a culture deeply grounded in the Christian faith.
One signer, Rev. John Witherspoon of New Jersey, was not only a statesman but a Presbyterian minister and president of the College of New Jersey (Princeton). He preached regularly and taught young men to serve both church and state.
“He is the best friend to American liberty who is most sincere and active in promoting true and undefiled religion…” (John Witherspoon, Sermon, 1776)
Others, such as Samuel Adams, were outspoken in their devotion:
“We have this day restored the Sovereign, to Whom alone men ought to be obedient. He reigns in heaven…” (Samuel Adams, on signing the Declaration)
While modern critics often label some founders as deists, the overwhelming record shows a reliance on the God of Scripture in both private and public expressions.
Biblical Influence on Political Philosophy
The structure of the Declaration itself echoes covenantal themes found in Deuteronomy:
- A preamble identifying God and His authority.
- A statement of principles (unalienable rights).
- A list of grievances against the king (similar to covenant curses).
- A covenantal pledge of unity under God.
The use of covenantal language reflects the biblical worldview of the time. The founders believed that, like Israel, their new nation stood accountable to God.
“For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; He will save us.” (Isaiah 33:22)
This verse, often cited in founding-era sermons, mirrors the structure of government the founders would soon establish: judiciary, legislature, and executive… all under the Lordship of God.
Religion and State Constitutions
The Declaration was not alone. Early state constitutions carried Christian requirements for officeholders.
Delaware’s Constitution of 1776 required officials to affirm:
“I do profess faith in God the Father, and in Jesus Christ His only Son, and in the Holy Ghost, one God, blessed forevermore; and I do acknowledge the holy scriptures of the Old and New Testament to be given by divine inspiration.” (Delaware Constitution, 1776)
- Massachusetts’ Constitution of 1780 required public support for Protestant teachers and worship as part of civil duty.
- Pennsylvania’s 1776 Constitution required belief in both the Old and New Testaments as divine revelation.
These examples show that the new nation did not conceive of freedom as separation from God, but freedom under God.
The Christian Soil of Liberty
The Declaration of Independence was not a secular manifesto. It was a covenant document, rooted in Scripture and written by men whose worldview was shaped by the Bible. They appealed to God’s creation, God’s law, God’s judgment, and God’s providence.
“Blessed is the nation whose God is the Lord, the people He has chosen as His own inheritance.” (Psalm 33:12)
Christian Foundations of America: The Constitution and a Government Built on Christian Principles
In 1787, the Constitution was drafted to provide a framework of government. While the document itself does not repeat the Declaration’s open appeals to God, its very design assumes a moral and religious people.
John Adams explained it plainly:
“Our Constitution was made only for a moral and religious people. It is wholly inadequate to the government of any other.” (John Adams, Letter to the Massachusetts Militia, 1798, National Archives)
The Founders understood that liberty cannot exist apart from virtue, and virtue cannot endure apart from religion. The Constitution was not written for an atheistic or pagan culture, but for a people grounded in biblical morality.
Three Branches of Government: A Biblical Model
The separation of powers into legislative, executive, and judicial branches reflects Isaiah 33:22:
“For the Lord is our Judge, the Lord is our Lawgiver, the Lord is our King; He will save us.” (Isaiah 33:22)
- Judge: Judicial branch
- Lawgiver: Legislative branch
- King: Executive branch
This verse was cited in founding-era sermons and writings. The structure of government was drawn from Scripture’s portrayal of God as the ultimate source of justice, law, and authority.
Checks and Balances: A Christian Understanding of Man
The Founders had a realistic view of human nature, shaped by Scripture’s teaching on sin. Jeremiah 17:9 declares:
“The heart is deceitful above all things, and desperately wicked; who can know it?” (Jeremiah 17:9)
Because man is fallen, government must be limited, with power divided and checked. James Madison wrote in Federalist No. 51:
“If men were angels, no government would be necessary. If angels were to govern men, neither external nor internal controls on government would be necessary.” (Federalist No. 51, 1788)
This principle of separation and balance is rooted in the biblical doctrine of human depravity.
The Bill of Rights and Freedom of Religion
The First Amendment was never designed to exclude Christianity from public life. It was intended to prevent the establishment of a national church, while protecting the free exercise of faith.
Early Congresses hired chaplains, called for days of prayer and fasting, and printed Bibles for distribution. George Washington, in his farewell address, said:
“Of all the dispositions and habits which lead to political prosperity, Religion and morality are indispensable supports.” (George Washington, Farewell Address, 1796, National Archives)
Religious Tests in the States
While the federal Constitution banned religious tests for national office (Article VI), many states retained them well into the 19th century. These tests typically required affirmation of belief in God, the Trinity, and the inspiration of Scripture. For example:
Delaware (1776):
“…I do profess faith in God the Father, and in Jesus Christ His only Son, and in the Holy Ghost, one God, blessed forevermore; and I do acknowledge the holy scriptures of the Old and New Testament to be given by divine inspiration.” (Delaware Constitution, 1776)
- Pennsylvania (1776): required legislators to affirm belief in the divine inspiration of both Old and New Testaments.
- Maryland (1776): The Declaration of Rights of Maryland included a requirement that officeholders declare a belief in the Christian religion.
- New Jersey (1776): Required Protestant belief for holding office. Only Protestants were eligible for certain public positions.
- Massachusetts (1780): The Massachusetts Constitution empowered its legislature to require support for Protestant teachers and Protestant worship.
- Georgia (1777), New Hampshire (1784), North Carolina (1776), Vermont (1777), and South Carolina (1778): These states (when adopting their constitutions) required officeholders to be Protestants or had provisions explicitly limiting public office to those professing Protestant faith.
- Virginia & New York: These were two of the few states whose new constitutions prior to the U.S. Constitution did not include religious tests in the constitution itself. However, in New York legislation continued to require tests (e.g., preventing Roman Catholics from holding office) until later.
A University of Wisconsin history-collection notes that nine out of thirteen states had religious test requirements for officeholders in their constitutions during the period 1776-1784. csac.history.wisc.edu
These provisions reveal that the Constitution was not designed to create a secular state. It assumed a Christian moral foundation.
A Constitution Incompatible with Atheism
The Founders believed that only a people governed by God could govern themselves. Remove religion, and liberty collapses into tyranny. As Patrick Henry declared:
“It is when people forget God that tyrants forge their chains.”
The Constitution’s checks, balances, and freedoms were all built upon the assumption that America was, and must remain, a Christian society. Without this moral soil, the framework cannot stand.
“Blessed is the nation whose God is the Lord, the people He has chosen as His own inheritance.” (Psalm 33:12)
Christian Foundations of America: The Bible in the Writings of the Founders
From 1760 to 1805, political sermons, pamphlets, and debates were saturated with biblical language. Studies of this period show that the Bible was the single most cited source in political writings, surpassing all philosophers combined. The book most often quoted was Deuteronomy, followed by other Old Testament books such as Psalms and Exodus.
This shows that the Founders did not see Scripture as separate from public life. They turned to the Word of God to frame laws, debate liberty, and define justice.
Why Deuteronomy?
Deuteronomy is Moses’ final address to Israel before they entered the Promised Land. It is a covenantal book, calling God’s people to obedience, warning of curses for disobedience, and reminding them of the blessings of faithfulness.
“Therefore you shall keep the commandments of the Lord your God, to walk in His ways and to fear Him.” (Deuteronomy 8:6)
The Founders saw themselves as standing on the threshold of a new land, just as Israel did. They looked to Deuteronomy as a model for covenant renewal, national morality, and blessings tied to obedience.
Sermons that Shaped the Revolution
Colonial pastors, often called the “Black Robed Regiment,” preached directly from Scripture to encourage resistance to tyranny and to call for repentance and righteousness. Their sermons quoted Deuteronomy, applying its covenantal warnings and promises to America.
For example: Deuteronomy 28’s blessings and curses were frequently cited. Pastors warned that if the nation forsook God, it would face judgment, but if it obeyed, it would be blessed.
“Now it shall come to pass, if you diligently obey the voice of the Lord your God… all these blessings shall come upon you.” (Deuteronomy 28:1–2)
“But it shall come to pass, if you do not obey the voice of the Lord your God… all these curses will come upon you.” (Deuteronomy 28:15)
This covenantal framework shaped the moral backbone of the Revolution.
Scriptural Parallels in Founding Principles
Equality:
“There is neither Jew nor Greek… for you are all one in Christ Jesus.” (Galatians 3:28).
This influenced the Declaration’s statement that all men are created equal.
Justice:
“You shall not pervert justice; you shall not show partiality…” (Deuteronomy 16:19).
This principle was carried into the Constitution’s guarantees of equal justice under law.
Liberty:
“Where the Spirit of the Lord is, there is liberty.” (2 Corinthians 3:17).
Liberty was viewed not as license but as freedom to serve God without oppression.
Examples of Biblical Language in Civic Life
The early charters, laws, and proclamations of the states are filled with biblical references. Leaders spoke of America as a people in covenant with God.
George Washington, in his Inaugural Address (1789), said:
“No people can be bound to acknowledge and adore the Invisible Hand which conducts the affairs of men more than those of the United States.”
Benjamin Rush, a signer of the Declaration, declared:
“The Bible, when not read in schools, is seldom read in any subsequent period of life.”
Patrick Henry affirmed:
“The Bible is worth all the other books which have ever been printed.”
The Bible as the Blueprint for the Republic
The laws of Israel given in Deuteronomy provided a framework for civic order that emphasized justice, fairness, accountability, and covenantal blessing. The Founders drew upon this biblical vision to establish a nation that would be free, but accountable to God.
“You shall follow what is altogether just, that you may live and inherit the land which the Lord your God is giving you.” (Deuteronomy 16:20)
America’s leaders believed the same truth: only a people who honor God can inherit and preserve liberty.
Christian Foundations of American Education and Universities
Harvard University (1636)
America’s first college, Harvard, was founded to ensure a well-trained ministry. Its original motto was “Veritas Christo et Ecclesiae” — “Truth for Christ and the Church.” The original “Rules and Precepts” of Harvard declared:
“Let every student be plainly instructed and earnestly pressed to consider well, the main end of his life and studies is to know God and Jesus Christ which is eternal life (John 17:3).” (Harvard College Rules, 1646)
Yale University (1701)
Yale was established by Puritan ministers to preserve biblical orthodoxy and provide faithful ministers. The early requirement for students was:
“Every student shall consider the main end of his study to wit, to know God in Jesus Christ, and answerably to lead a godly, sober life.” (Yale College Charter, 1701)
Princeton University (1746)
Princeton, originally called the College of New Jersey, was founded by Presbyterians for training ministers. Its most famous president, Rev. John Witherspoon (the only minister to sign the Declaration of Independence) used his position to prepare a generation of leaders shaped by biblical truth.
Other Universities
- Dartmouth (1769): was founded by Rev. Eleazar Wheelock for the training of missionaries to Native Americans.
- Brown University (1764): was established by Baptists to provide education free from government control, with a strong Christian foundation.
- Rutgers (1766): began as Queen’s College under the Dutch Reformed Church.
The Bible as the Core Curriculum
In these early universities, Scripture was not a side subject. The Bible was central to education. Students studied Hebrew and Greek to read the Scriptures in their original languages. Sermons, chapel services, and catechisms shaped both the academic and moral training of students.
Christian Foundations for National Leadership
These universities produced many of the nation’s leaders, pastors, judges, and lawmakers. Because they were grounded in biblical principles, they saw education as inseparable from Christian character.
“The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is understanding.” (Proverbs 9:10)
The founding of America’s universities was not a secular endeavor. It was an extension of the church’s mission to proclaim Christ, disciple believers, and raise up leaders for both church and state.
Christian Foundations of America: Christian Practice in Government
From the very first meeting of the Continental Congress in 1774, prayer was central to government proceedings. After opening with prayer, John Adams recorded how moved the delegates were:
“It was enough to melt a heart of stone. I saw tears gush into the eyes of the old, grave pacifist Quakers of Philadelphia.” (John Adams, Letter to Abigail, Sept. 7, 1774)
The practice of opening Congress with prayer continues today. Both the House and the Senate maintain chaplains, whose role is to lead prayer, provide counsel, and remind legislators of divine accountability.
National Days of Prayer, Fasting, and Thanksgiving
Throughout the Revolution, Congress issued calls for days of prayer and fasting. For example, on March 16, 1776, the Continental Congress resolved:
“The Congress… desiring to have people of all ranks and degrees duly impressed with a solemn sense of God’s superintending providence… do earnestly recommend a day of humiliation, fasting, and prayer.” (Journals of the Continental Congress, 1776)
Later, George Washington issued the first national Thanksgiving Proclamation:
“Whereas it is the duty of all Nations to acknowledge the providence of Almighty God, to obey his will, to be grateful for his benefits, and humbly to implore his protection and favor…” (George Washington, Thanksgiving Proclamation, 1789)
Such proclamations demons/”>demonstrate that America’s leaders understood national blessings as flowing from the hand of God.
Religious Instruction and Public Morality
Many states supported public worship and religious instruction. The Northwest Ordinance of 1787 declared:
“Religion, morality, and knowledge being necessary to good government and the happiness of mankind, schools and the means of education shall forever be encouraged.” (Northwest Ordinance, 1787)
This law tied education directly to religion and morality, affirming that good government rests on biblical values.
The Role of Ministers in Public Life
Pastors were not confined to pulpits. They were leaders in civic life, often serving as legislators, chaplains, and military leaders. John Witherspoon, signer of the Declaration, was both a minister and a statesman. Others, though not signers, strongly shaped public opinion through sermons preached directly to civil assemblies.
This reflects the biblical model where prophets called kings and nations to obedience, as in the days of Samuel, Elijah, and Jeremiah.
America as a Nation Under God
The repeated acknowledgment of God in government proceedings shows that the founders did not envision a secular state. Rather, they built a republic where liberty would thrive under the rule of divine law.
“Righteousness exalts a nation, but sin is a reproach to any people.” (Proverbs 14:34)
From prayer in Congress, to national days of worship, to laws linking education with religion, America’s institutions were explicitly rooted in Christian principles.
My Final Thoughts
As we have walked through America’s founding, one truth is undeniable: our nation was birthed in covenant with Almighty God. From the Pilgrims on the Mayflower, who pledged themselves to the advancement of the Christian faith, to the Declaration of Independence that appealed to the Creator, the Supreme Judge, and Divine Providence, the Christian foundation of our republic is plain. The Constitution itself, though not filled with theological language, was framed for a moral and religious people, assuming the biblical principles of human sinfulness, separation of powers, justice, and liberty under God.
The early state constitutions required belief in the Scriptures and confession of faith in the Trinity. Our leaders called the people to prayer, fasting, thanksgiving, and repentance. Chaplains prayed in Congress. Ministers preached to assemblies. Education was founded on religion and morality. All of these testify that our government was not designed to be neutral toward faith, but to be upheld by the faith of the people.
Most striking is the role of Scripture. Deuteronomy, Moses’ final message to a new generation entering the Promised Land, was the most quoted book in America’s founding era. The same covenantal call that Moses gave to Israel was embraced by our fathers: obedience brings blessing, rebellion brings judgment. They believed America would prosper only if she walked with God.
The evidence is overwhelming. America’s laws, institutions, and liberties were shaped by biblical truth. Our Constitution was never meant for atheism, paganism, or relativism… it was written for a Christian society. Remove Christ, and the foundation crumbles. Embrace Him, and the blessings remain.
“Blessed is the nation whose God is the Lord, the people He has chosen as His own inheritance.” (Psalm 33:12)
America’s future depends on remembering her past. Like Israel of old, we stand at a crossroads. Will we honor the covenantal roots that birthed this nation, or will we forsake them and reap the curses of disobedience? The call is the same now as it was in Moses’ day:
“I have set before you life and death, blessing and cursing; therefore choose life, that both you and your descendants may live.” (Deuteronomy 30:19)
The choice is before us. Let us return to the Lord, honor His Word, and once again become a people whose God is the Lord.
