When one thinks of Texas, the image of a Christian stronghold often comes to mind. The state’s pledge of allegiance declares it “one state under God,” but which God remains a contentious question. While evangelical Christianity has long held sway, Texas’ religious landscape is far more diverse and complex than its reputation suggests.
Last year, a visit to Houston revealed this diversity firsthand. The Rothko Chapel a multifaith sanctuary, stands alongside the Sri Ashtalakshmi Temple in Sugar Land, home to a towering 90-foot statue of the Hindu god Hanuman. Just up the road, a 72-foot statue of Quan Am the Buddhist “Goddess of Compassion,” welcomes visitors. These monumental symbols of faith reflect the state’s changing religious demographics, as Asian Texans bring their traditions to the Lone Star State.
The clash of faiths in modern Texas
However, this religious diversity is not without tension. The Sri Ashtalakshmi Temple has faced hostility from some local Christians, leading to increased security measures. A pastor labeled Hanuman a “demon god,” and ex-Senate candidate Alexander Duncan questioned the statue’s presence on social media, asserting that “we are a CHRISTIAN nation.” This sentiment, termed “militant Christian faith” by University of North Texas historian Joseph L. Locke challenges the constitutional guarantee of religious liberty.
The current U.S. Senate race further illustrates the divisions within Texas Christianity. Republican Ken Paxton represents a Trumpian evangelical Christianity, while Democrat James Talarico embodies a liberal Mainline Protestant faith. Meanwhile, Muslim Texans face Islamophobic attacks from Republican politicians, highlighting the broader struggles for religious acceptance in the state.
A historical perspective on Texas religion
In his book One State Under God: A History of Religion in Texas Locke traces the evolution of Texas religion from its early days. In the 1820s and ’30s, Anglo-American settlers viewed Texas as godless, despite the presence of Indigenous religions that found divinity in nature. Roman Catholicism was the official religion, but clergy were scarce, leaving many spiritual needs unmet.
After independence from Mexico, Protestant denominations gradually gained a foothold. However, most Texans did not attend church regularly and defended church-state separation well into the 20th century. This began to change in the late 1850s, as religion became increasingly politicized, particularly around the issues of slavery and prohibition.
The politicization of religion
Locke argues that the politicization of religion surged after the Civil War, with prohibition serving as a catalyst. Evangelical leaders like B. H. Carroll convinced many that religion extended beyond personal faith to public power. Despite initial resistance, prohibition eventually prevailed, marking a shift in the churches’ role in public life.
In the 20th century, white evangelicals turned their attention to other causes, such as the New Deal, communism, and desegregation. However, many still clung to the separation of church and state. It was not until the 1980s and ’90s that a “hard-edged Christian politics” took hold, with significant consequences for Texas politics today.
The future of faith in Texas
Today, Texas’ religious landscape is dominated by white evangelical Christianity, but signs suggest its grip may be slipping. Supporters of Christian nationalism are generally older and whiter than the Meanwhile, the fastest-growing segment of the state’s population identifies with no particular religion.
The monumental statues of Hanuman and Quan Am tell a story of Texas’ changing religious landscape. Under the state’s fabled big sky, there has always been room for a variety of gods. Yet the centuries-old struggle between their devotees continues—some seeking dominance, others jostling for their own place under the Texas sun. As Locke’s work reveals, the question of “under whose God” is far from settled in the Lone Star State.
