The Parachurch with the Mind of a Superpower

In 1922 G. K. Chesterton said of the United States it was a “nation with the soul of a church.” He was referring in part to the difficulty he had finding an adult beverage, Prohibition being the law of the land thanks to the support of both modernist and fundamentalist Protestants.

Seldom noticed is that American evangelicals think they are the center of world Christianity. Consider this report on what the recent presidential election says about evangelicalism:

Russell Moore, president of the Ethics and Religious Liberty Commission, of the Southern Baptist Convention, said the campaign reminded him of the Vietnam War in the way it divided families; he’d heard from spouses who couldn’t discuss it, or watch the news together anymore.

Not everyone sees a major split, though.

“There’s always been a minority of evangelicals that are more liberal in their political leanings,” said Liberty University President Jerry Falwell Jr., one of Trump’s earliest and most vocal evangelical supporters, “and it’ll always be that way, but it’s less divided than I’ve seen it in a long time.”

But Moore makes a distinction even among those who voted for Trump: There were “reluctant Trumpers,” who regarded the candidate as the lesser of two evils, believing he was more likely to appoint a Supreme Court justice who was pro-life than his opponent, Hillary Clinton.

Then there were “the people who have actively sought to normalize” Trump as the candidate of choice.

“For me, I think the bigger issue is with the political activist religious right establishment that, in many cases,actually waved away major moral problems,” he said, citing the Access Hollywood tape, in which the now president-elect talked about grabbing women by their genitals and forcibly kissing them.

Moore, who has been a vocal opponent of Trump, said that among those evangelicals who were “Never Trump,” or “reluctant Trump,” reconciliation is already underway. But he said those evangelical leaders who have “repurposed the gospel itself in order to defend a political candidate” reveal a problem bigger than a political election.

Falwell sees the divide in evangelicalism as being between its leaders.

“The evangelical rank and file closed in behind Donald Trump long before most of the leaders did,” he said, because those in the pews were “tired of business as usual” and excited by Trump’s choice of Mike Pence as running mate.

For the Rev. Sammy Rodriguez, president of the National Hispanic Christian Leadership Conference, the schism is between white evangelicals and African-American born-again Christians, and, as a result of the election it “just grew larger.”

The story links to reactions from historians (and other academics) who study evangelicalism and so you would think might be aware of different ways of evaluating born-again Protestantism, such as global Christianity:

History professor John Fea; authors Preston Yancey, D.L. Mayfield, and Skye Jethani; and author and activist Shane Claiborne all have distanced themselves from, if not abandoned, the label. While still identifying as evangelical, former Christianity Today editor Katelyn Beaty wrote she “can’t defend my people. I barely recognize them.”

Earlier this week, Fuller Theological Seminary issued a statement that was nothing short of remarkable for the influential evangelical institution.

“To whatever degree, and in whatever ways, Fuller Theological Seminary has contributed, or currently contributes, to the shame and abuse now associated with the word evangelical,” said the statement, signed by president Mark Labberton and president emeritus Richard Mouw, “we call ourselves, our board of trustees, our faculty, our staff, our students, our alumni, and our friends to repentance and transformation.”

Ever since Philip Jenkins wrote The Next Christendom, global Christianity has become “hot.” Scholars have been amazed at the growth of evangelicalism in Africa, South and Central America, and Asia for starters. Jenkins even argued that by 2050 Christianity in the global North (Europe and North America) would be in the rear view mirror of the churches in the global South.

But when it comes to politics, American evangelicals put the born-again in evangelical Protestantism. What do Canadian, British, Swiss, Nigerian, Australian, Costa Rican evangelicals think about Donald Trump? Did the election divide evangelicals outside the United States? I surely doubt it. But no one really knows because American journalists only follow the cues of American evangelicals.

So why do American evangelicals think that their religious identity hangs in the balance thanks to what happens in the nation’s electoral politics? (The short answer is that U.S. evangelicals, like their mainline predecessors are Christian nationalists and have trouble separating national from religious identity.) Especially when the evangelical academy is supposed to aware of the non-American church among the people of color around the world (and celebrates those Christians when the campaign season is over), all of a sudden the future of evangelicalism depends on white Protestants’ votes in U.S. elections? It’s hard to think of a faith more parochial, nationalist, and introverted.

And yet, somehow the people who voted for Trump are bigoted, intolerant, and mean nationalists.

Evangelicals need to get out more. They need to go to an Orthodox Presbyterian Church General Assembly and hear reports from fraternal delegates who minister in churches in places like Australia, New Zealand, Canada, Asia, Scotland, and Switzerland. If they did, maybe their understanding of the church would be more like the one that prevails in the OPC — a communion that transcends national boundaries but ministers in a low key way (if you aren’t all that impressed with word and sacrament) chiefly in a particular nation. As near as I can reckon, neither SCOTUS’s ruling on gay marriage nor the 2016 presidential election is threatening to divide our little, off the radar, church.

That proves once again the Old Life maxim: the higher your estimate of the nation, the weaker your ecclesiology (or vice versa).

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8 thoughts on “The Parachurch with the Mind of a Superpower

  1. Evangelicals in Nigeria, Jamaica, and Brazil must be so distressed that they have to share the Evangelical label with Jerry Falwell, Franklin Graham, David Barton, and Ralph Reed. Pity the poor Assemblies of God pastor in Cape Town, Port-Au-Prince, or Kingston who is repeatedly asked to denounce Trump. What a burden to bear!

    John Fea, Preston Yancey, D.L. Mayfield, Skye Jethani, Shane Claiborne, and Katelyn Beaty are distancing themselves from the Evangelical label. Sorry kids, you’re a bit late for that party. Just ask your pretentious friends who gave up the label Christian and now call themselves “Christ-followers” or “Jesus followers.”

    To paraphrase Richard Dawkins: A fundamentalist in a cheap tuxedo is till a fundamentalist. Pick any label you want, embrace Race Consciousness, avoid “divisive” topics like gay marriage and abortion, and speak prophetically for Social Justice. Liberal secular elites will applaud you – you’ll be invited to write columns, give speeches, attend symposiums – you’ll be NPR’s featured contributor. But they know that you’re still a fundamentalist on really important stuff – like Heaven, Hell, the Cross, the Virgin Birth, and the Resurrection, and Jesus being the only way. You’re not fooling them.

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  2. Fully agree with the analysis of American evangelicals here. But considering that I include the OPC as part of evangelicalism, a much more conservative part of it, I would include the OPC as suffering from the same malady.

    Thus, to break evangelicals of their narcissitic nationalism, or is it nationalistic narcissism, telling evangelicals to read OPC stuff is not the solution. After all, who is going to help the OPC from its insularity if not narcissism? And that insularity has its own nationalistic flavor for sure. For what could be more narcissistic of the OPC is to tell evangelicals that they are the only solution for what ails evangelicals.

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  3. Curt, get real. I said “go to an OPC GA” (bring lots of Vivarin). That means first, be a church not a parachurch. It means second, have ecumenical ties to non-American churches.

    Third, prove how this election is doing to the OPC what it’s doing to evangelicals. You can’t.

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  4. Fuller Seminary in Los Angeles playing holier than thou? LOL. How many times do we have to say a vote is a prudential judgement and not a moral thermometer? Unless we all want to get under the banner of a very Moral Majority again, even as we disown the last one. But I guess we already have, since the across-the-board, unasked for political lecturing of the evangelical intelligentsia (from Fuller to WORLD to some guy named Wayne Grudem) gives Pope Francis a run for his passive-aggressive blather. Katelyn Beaty writing she “can’t defend my people. I barely recognize them”? Um, what she calls “her people”would supposedly be just “the church.” Like a family, the connection is not one of preferences but of spiritual blood. If you don’t recognize them maybe you aren’t busy engaging them where it counts, which isn’t voting issues. I imagine there is plenty of political likemindedness at places like The League of Women Voters or Sojourners. But that’s not fellowship. Call me a pietist, I guess,

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