Many years ago I was sitting in the basement of my Southern Baptist church in Louisville, Kentucky, when a friend asked: “Do you think it’s a sin to vote for John Kerry?” This was 2004, and conversation was littered with talk of the upcoming contest between Kerry and President George W. Bush. I thought for a minute, then said no, I didn’t necessarily believe that. But it never occurred to me to think of the question as strange. The congruence between believing in Jesus Christ and voting Republican was as natural in my mind as the inspiration of Scripture. Only much later would I realize just how novel that kind of thinking truly is among we who call ourselves evangelicals.
Roberts seems to think that asking about the sinfulness of a ballot choice is fine. The problem is identifying evangelical fortunes with the Republican Party.
What if both are wrong? I mean, why on earth (as opposed to heaven) would anyone conceivably think that a vote for a Democratic candidate is sinful? Why, that is, if the person asking had any sense of Ecclesiastes, Paul, and Augustine, texts and authors that indicate politics is intrinscially a temporal, earthly, dirty affair because it happens post-Eden. To expect politics to correlate with redemptive purpose is to border on utopianism or immanentizing the eschaton. What is rich, for evangelicals at least, is that questions about sinful voting rarely extend to the visible church, which is locus of Christ’s kingdom this side of glory. Why not ask if it is sinful to think Beth Moore should be president of the Southern Baptist Convention?
And so, the better way that Roberts hopes for in the end is one where evangelicals are not so predictably Republican:
Nevertheless, Who Is an Evangelical? is a hopeful book, demonstrating that the word “evangelical” is rooted not in our present culture wars but in our past gospel commitments. The solution is to look backward, to break the tyranny of the now and remind ourselves of a way more ancient, more holy, more biblical, and more evangelical.
In politics? Hello. That older evangelical way (at least in the United States) had some role in apotheosizing George Washington as the father of the country and turning Abraham Lincoln (a Republican, remember) into a Christian martyr.
Roberts’ (and Kidd’s) critique of political evangelicalism is simple. Trump is a despicable person who puts the fall in fallen. If evangelicals remain loyal, it’s because they are so politically partisan. Their political partisanship blinds them to Trump’s wickedness (as if evangelicals have ever been known for subscribing to National Review). That analysis is both moralistic and pseudo-psychological. If evangelicals wanted to vote for the Democratic candidate, were they facing a clearly moral and holy choice? And what if evangelicals were not merely tribal in their attachment to Republicans but also felt alienated from the corridors of elite institutions where people associated evangelicals with clinging to God and guns or were worse, belonging to a basket of deplorables (without the loaves and fishes). In fact, the divide between elites and non-elites likely has a lot to do with Brexit and Trump. But some evangelicals who work in the academy and publishing world, and aspire for inclusion in those same sectors within the secular world, do not seem to understand the elite-populist divide.
This post overdoes it, but it also captures some of the reality of life among Protestants who want to be evangelical:
The 2016 election and the years that followed have revealed this truth: that the composition of the current “respectable” evangelical leadership does not derive its legitimacy from the evangelical many but from the few. They are a self-legitimizing, self-perpetuating, and self-anointed elite—unaccountable to and disconnected from those whom they are to serve and represent. In other words, as to form, they are no different than the elite of broader American society; and, materially, they are increasingly similar in political sentiment.
I might qualify “self-anointed” and refrain from attributing motives. But 2016 did reveal a significant gap between those people who observers thought were evangelical leaders and spoke for the movement and the ordinary whites who voted for Trump. To be so completely out of touch with the eighty-one percent does raise all sorts of questions about whether you have your finger on the pulse of the movement so you can actually represent it to reporters and scholars. Whether traveling in evangelical academic circles, Washington think-tanks, or on-line fraternities necessarily isolates you from the rank-and-file is a question without an obvious answer. But given the way modern life works especially for people who don’t work with their hands or in the service sector, it’s hard to imagine that evangelical professionals would be immune from elitism.
Then again, they could ask whether it’s sinful to think that your professional office or rank make your theological or political judgments more valuable than those of the average pastor or church member. Expertise does yield insights. So does the communion of the saints.