The phrase ‘separation of church and state,’ which appears in no founding document (only in a letter written by Thomas Jefferson), means that America must never have a state religion, not that the state be indifferent to religion.

The problem is not with people or churches that are politically active. It is with a party that has gone so far in adopting a sectarian agenda that it has become the political extension of a religious movement.

Besides the danger of a direct mixture of religion and civil government, there is an evil which ought to be guarded against in the indefinite accumulation of property from the capacity of holding it in perpetuity by ecclesiastical corporations. The establishment of the chaplainship in Congress is a palpable violation of equal rights as well as of Constitutional principles. The danger of silent accumulations and encroachments by ecclesiastical bodies has not sufficiently engaged attention in the U.S.

I believe in an America where the separation of church and state is absolute - where no Catholic prelate would tell the President (should he be Catholic) how to act, and no Protestant minister would tell his parishioners for whom to vote - where no church or church school is granted any public funds or political preference - and where no man is denied public office merely because his religion differs from the President who might appoint him or the people who might elect him.

I believe in an America that is officially neither Catholic, Protestant nor Jewish - where no public official either requests or accepts instructions on public policy from the Pope, the National Council of Churches or any other ecclesiastical source - where no religious body seeks to impose its will directly or indirectly upon the general populace or the public acts of its officials - and where religious liberty is so indivisible that an act against one church is treated as an act against all.

[Remarks to the Greater Houston Ministerial Association, September 12 1960]

Those who would renegotiate the boundaries between church and state must therefore answer a difficult question: why would we trade a system that has served us so well for one that has served others so poorly?

Christmas can be celebrated in the school room with pine trees, tinsel and reindeers, but there must be no mention of the man whose birthday is being celebrated. One wonders how a teacher would answer if a student asked why it was called Christmas.