The Politics Of Evangelical Identity

Drawing on her groundbreaking research at evangelical churches near the U.S. border with Canada -- two in Buffalo, New York, and two in Hamilton, Ontario -- Lydia Bean compares how American and Canadian evangelicals talk about politics incongregational settings.

As immigration from Asia and Latin America reshapes the demographic composition of the U.S., some analysts have anticipated the decline of conservative white evangelicals’ influence in politics. Yet, Donald Trump captured a larger share of the white evangelical vote in the 2016 election than any candidate in the previous four presidential elections. Why has the political clout of white evangelicals persisted at a time of increased racial and ethnic diversity? In Immigrants, Evangelicals, and Politics in an Era of Demographic Change, political scientist Janelle Wong examines a new generation of Asian American and Latino evangelicals and offers an account of why demographic change has not contributed to a political realignment. Asian Americans and Latinos currently constitute 13 percent of evangelicals, and their churches are among the largest, fastest growing organizations in their communities. While evangelical identity is associated with conservative politics, Wong draws from national surveys and interviews to show that non-white evangelicals express political attitudes that are significantly less conservative than those of their white counterparts. Black, Asian American, and Latino evangelicals are much more likely to support policies such as expanded immigration rights, increased taxation of the wealthy, and government interventions to slow climate change. As Wong argues, non-white evangelicals’ experiences as members of racial or ethnic minority groups often lead them to adopt more progressive political views compared to their white counterparts. However, despite their growth in numbers, non-white evangelicals—particularly Asian Americans and Latinos—are concentrated outside of swing states, have lower levels of political participation than white evangelicals, and are less likely to be targeted by political campaigns. As a result, white evangelicals dominate the evangelical policy agenda and are overrepresented at the polls. Also, many white evangelicals have adopted even more conservative political views in response to rapid demographic change, perceiving, for example, that discrimination against Christians now rivals discrimination against racial and ethnic minorities. Wong demonstrates that immigrant evangelicals are neither “natural” Republicans nor “natural” Democrats. By examining the changing demographics of the evangelical movement, Immigrants, Evangelicals, and Politics in an Era of Demographic Change sheds light on an understudied constituency that has yet to find its political home.

This book examines the paradoxical relationship between the religious and political behaviors of American and British Evangelicals, who exhibit nearly identical religious canon and practice, but sharply divergent political beliefs and action. Relying on interviews with British religious and political elites (journalists, MPs, activists, clergy) as well as focus groups in ten Evangelical congregations, this study reveals that British Evangelicals, unlike their American counterparts known for their extensive involvement in party politics, have no discernible ideological or partisan orientation, choosing to pursue their political interests through civic or social organizations rather than electoral influence. It goes further to show that many British Evangelicals shun the label itself for its negative political connotations and in-/out-group sensibility, and choose to focus on a broader social justice imperative rendered almost incoherent by a lack of group identity. Placing itself at the forefront of an incipient but growing segment of comparative research into the intersectionality of religion and politics, the work satisfies a lacuna of how the same religious tradition can act differently in public squares contextualized by political and cultural variables.

NEW YORK TIMES BESTSELLER The “paradigm-influencing” book (Christianity Today) that is fundamentally transforming our understanding of white evangelicalism in America. Jesus and John Wayne is a sweeping, revisionist history of the last seventy-five years of white evangelicalism, revealing how evangelicals have worked to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism—or in the words of one modern chaplain, with “a spiritual badass.” As acclaimed scholar Kristin Du Mez explains, the key to understanding this transformation is to recognize the centrality of popular culture in contemporary American evangelicalism. Many of today’s evangelicals might not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done. Challenging the commonly held assumption that the “moral majority” backed Donald Trump in 2016 and 2020 for purely pragmatic reasons, Du Mez reveals that Trump in fact represented the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values: patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community. A much-needed reexamination of perhaps the most influential subculture in this country, Jesus and John Wayne shows that, far from adhering to biblical principles, modern white evangelicals have remade their faith, with enduring consequences for all Americans.

In 1973, nearly a decade before the height of the Moral Majority, a group of progressive activists assembled in a Chicago YMCA to strategize about how to move the nation in a more evangelical direction through political action. When they emerged, the Washington Post predicted that the new evangelical left could "shake both political and religious life in America." The following decades proved the Post both right and wrong—evangelical participation in the political sphere was intensifying, but in the end it was the religious right, not the left, that built a viable movement and mobilized electorally. How did the evangelical right gain a moral monopoly and why were evangelical progressives, who had shown such promise, left behind? In Moral Minority, the first comprehensive history of the evangelical left, David R. Swartz sets out to answer these questions, charting the rise, decline, and political legacy of this forgotten movement. Though vibrant in the late nineteenth century, progressive evangelicals were in eclipse following religious controversies of the early twentieth century, only to reemerge in the 1960s and 1970s. They stood for antiwar, civil rights, and anticonsumer principles, even as they stressed doctrinal and sexual fidelity. Politically progressive and theologically conservative, the evangelical left was also remarkably diverse, encompassing groups such as Sojourners, InterVarsity Christian Fellowship, Evangelicals for Social Action, and the Association for Public Justice. Swartz chronicles the efforts of evangelical progressives who expanded the concept of morality from the personal to the social and showed the way—organizationally and through political activism—to what would become the much larger and more influential evangelical right. By the 1980s, although they had witnessed the election of Jimmy Carter, the nation's first born-again president, progressive evangelicals found themselves in the political wilderness, riven by identity politics and alienated by a skeptical Democratic Party and a hostile religious right. In the twenty-first century, evangelicals of nearly all political and denominational persuasions view social engagement as a fundamental responsibility of the faithful. This most dramatic of transformations is an important legacy of the evangelical left.

2018 Foreword INDIES Book of the Year Award Finalists - Religion Evangelicalism in America has cracked, split on the shoals of the 2016 presidential election and its aftermath, leaving many wondering if they want to be in or out of the evangelical tribe. The contentiousness brought to the fore surrounds what it means to affirm and demonstrate evangelical Christian faith amidst the messy and polarized realities gripping our country and world. Who or what is defining the evangelical social and political vision? Is it the gospel or is it culture? For a movement that has been about the primacy of Christian faith, this is a crisis. This collection of essays was gathered by Mark Labberton, president of Fuller Theological Seminary, who provides an introduction to the volume. What follows is a diverse and provocative set of perspectives and reflections from evangelical insiders who wrestle with their responses to the question of what it means to be evangelical in light of their convictions. Contributors include: Shane Claiborne, Red Letter Christians Jim Daly, Focus on the Family Mark Galli, Christianity Today Lisa Sharon Harper, FreedomRoad.us Tom Lin, InterVarsity Christian Fellowship Karen Swallow Prior, Liberty University Soong-Chan Rah, North Park University Robert Chao Romero, UCLA Sandra Maria Van Opstal, Grace and Peace Community Allen Yeh, Biola University Mark Young, Denver Seminary Referring to oneself as evangelical cannot be merely a congratulatory self-description. It must instead be a commitment and aspiration guided by the grace and mercy of Jesus Christ. What now are Christ's followers called to do in response to this identity crisis?

Kenneth J. Collins tells the narrative history of the political and cultural fortunes of American evangelicalism from the late nineteenth century through the contemporary era. He traces the establishment of the evangelical enterprise in American culture and its influences on the political and social values of the American landscape throughout the twentieth century, as well as its fragmentation into competing ideological camps. Underlining how both sides of the liberal-conservative divide have diluted their message through political idioms, Collins suggests a way forward for evangelical political identity that avoids the pitfalls of fundamentalism and liberalism. Will American evangelicalism outlive its partisan history? As Kenneth Collins tells the story, there is reason to think so.

America has always been committed to the idea that citizens can work together to build a common world. Today, three afflictions keep us from pursuing that noble ideal. The first and most obvious affliction is identity politics, which seeks to transform America by turning politics into a religious venue of sacrificial offering. For now, the sacrificial scapegoat is the white, heterosexual, man. After he is humiliated and purged, who will be the object of cathartic rage? White women? Black men? Identity politics is the anti-egalitarian spiritual eugenics of our age. It demands that pure and innocent groups ascend, and the stained transgressor groups be purged. The second affliction is that citizens oscillate back and forth, in bipolar fashion, at one moment feeling invincible on their social media platforms and, the next, feeling impotent to face the everyday problems of life without the guidance of experts and global managers. Third, Americans are afflicted by a disease that cannot quite be named, characterized by an addictive hope that they can find cheap shortcuts that bypass the difficult labors of everyday life. Instead of real friendship, we seek social media “friends.” Instead of meals at home, we order “fast food.” Instead of real shopping, we “shop” online. Instead of counting on our families and neighbors to address our problems, we look to the state to take care of us. In its many forms, this disease promises release from our labors, yet impoverishes us all. American Awakening chronicles all of these problems, yet gives us hope for the future.