Christian Nationalism’s Failure of Imagination

Karen Swallow Prior presents a critical analysis of Christian nationalism, particularly as defined by Andrew L. Whitehead and Samuel L. Perry in Taking America Back for God: Christian Nationalism in the United States. According to Whitehead and Perry, Christian nationalism is a cultural framework that merges Christianity with American civic life, encompassing myths, traditions, symbols, narratives, and value systems. This ideology often intertwines ethnic, political, and religious elements, advocating for a divinely sanctioned authoritarianism and militarism. The article argues that idealizing a past or future can detach individuals from reality and humanity, leading to dangerous outcomes. 

The critique extends to the trend of Christian nationalist fantasies, characterized by simplistic and nostalgic art and literature. These creations, such as paintings depicting Jesus alongside political figures or idealized, unchanging cathedrals, offer a distorted view of real life and faith. The article suggests that these fantasies promote a superficial and sanitized vision that neglects the complexities and diversity of a democratic society. This trend, Swallow Prior contends, fails to address the genuine challenges of coexistence and the need for a more inclusive and just community. 

Swallow Prior also draws on historical examples to illustrate the dangers of conflating religious ideals with governance. Figures like Jonathan Swift and John Bunyan are highlighted for their contributions to understanding the pitfalls of nationalism, racism, and the lack of religious liberty. Swift’s Gulliver’s Travels and Bunyan’s The Pilgrim’s Progress underscore the importance of maintaining a separation between church and state to ensure true religious freedom and human dignity. The analysis concludes that fostering imaginations that engage with reality and promote genuine dialogue and understanding across differences is essential for navigating life in a diverse democracy. 

The primary question Christian nationalism claims to ask—namely, what does it look like for people of faith (Christian or otherwise) to advocate in the public square for the public policies they believe will do the most public good?—cannot be answered with tropes, types, and cliches.

Karen Swallow Prior

Fundamentalism as a Mindset

Christian fundamentalists have become associated with the political movement led by former President Donald Trump. The fundamentalist “mindset” has also been closely associated with the evangelical movement as they play a major role in his supporter base. 

Evangelical Republicans made him president, evangelical Republicans almost made him president again, and evangelical Republicans may make him president again this November despite the divorce, infidelity, hush money, being found liable for sexual assault in a court by a jury — we can do this all day — the attempt to steal the election. The foundation of his power through all of those scandals is evangelical Christians.

David French

Yet, David French has a broader understanding of the fundamentalist mindset in the United States. For instance, many people have trouble understanding how certain religious voters have stood by the former president despite all his personal scandals. David French’s broader understanding provides insight into this apparent contradiction in his remarks to Baptist News. 

Don’t think of fundamentalism as a theology. Think of it as a psychology. Because there isn’t one set fundamentalist theology. You can have Calvinists and Arminians going hammer and tongs after each other.

David French

Against Political Certainty – Zealots at the Gate Episode

]

In this episode of Zealots at the Gate, Matt Kaemingk and Shadi Hamid explore a series of political questions in the context of major so-called “fundamentalist” and “dogmatic” traditions such as Islam and Christianity: 

How might we begin to doubt ourselves again?

How might we take ourselves and our political ideas less seriously?  

 

It seems to me that democracy is struggling a bit, from an oversupply of certainty. That our democratical life is full of people who are quite sure of themselves. And of course, it goes with saying, that Muslims and Christians are typically framed as being too sure of themselves, as being dogmatic. 

Matthew Kaemingk

Confident Pluralism: A Response

In response to Professor Carl Trueman’s engagement with “Confident Pluralism,” John Inazu shares some of his concerns about hot debates such as the Obama administration’s overreach in the transgender debate about locker room use. However, Inazu cautions that Trueman’s dismissive language towards opposing views does not foster constructive dialogue. Instead, he suggests acknowledging the complexity of transgender policy issues and our conflicting moral commitments. 

Inazu also believes that some of Trueman’s critiques of the Left apply to the Right. He notes that some conservatives focus on unsubstantiated fears rather than the realities faced by their neighbors and acknowledges that accusations of bigotry, while sometimes off the mark, are not always unfounded. On the broader aspirations of “Confident Pluralism,” Inazu agrees with Trueman that pluralism relies on a healthy culture of diversity and that local-level interactions are crucial. Despite Trueman’s skepticism about the public square, Inazu remains hopeful that many people are willing to engage in serious discussions about coexistence and common ground. He wishes Trueman had highlighted more of the “confidence” in confident pluralism, emphasizing optimism and hope as virtues. 

John Inazu’s full response can be freely accessed here.

David French on Christian Nationalism

Conservative evangelical writer David French shared his concerns about the dangers of Christian nationalism in an interview with the Washington Post. While he condemns recent nationalist trends within the evangelical movement, he also remains firm in his religious beliefs as an evangelical and provides much-needed context to understand our current moment in the aftermath of the Jan 6 insurrection. 

Speaking more broadly, French emphasizes that “we are superheating our political rhetoric at home out of proportion to the stakes of our political controversies. And that’s dangerous.” However, not all rhetoric is created equal. French also sees room for nuance, pointing out that “one of the misnomers about White evangelicals is that their churches are deeply political. That is by and large not true.” 

You can access the entire interview through the Washington Post.

When Gay Rights Clash With Religious Freedom

In this essay for the New York Times, Tish Harrison Warren reflects on the progression of legislation around LGBTQ+ rights and the impact it has on both Christians and those in the LGBTQ+ community. “Pluralism is not the same as relativism” Warren explains. “…We don’t have to pretend that there is no right or wrong or that beliefs don’t matter. It is instead a commitment to form a society where individuals and groups who hold profoundly different and mutually opposed beliefs are welcome at the table of public life. It is rooted in love of neighbor and asks us to extend the same freedoms to others that we ourselves want to enjoy. Without a commitment to pluralism, we are left with a society that either forces conformity or splinters and falls apart.”

You can read the full article here.

[Pluralism] is rooted in love of neighbor and asks us to extend the same freedoms to others that we ourselves want to enjoy

Tish Harrison Warren

The day the Supreme Court’s Obergefell v. Hodges ruling came down in 2015, establishing a constitutional right to same-sex marriage, I called one of my dearest, oldest friends, a fellow writer, who is gay, married and lives in Oklahoma. Our conversation was over two hours long and one of the most vulnerable, loving talks we have ever had. I said to him, “Tell me every way this ruling makes your life better.”

One story he told sticks in my memory. A few months before, his husband, Brian, went to the emergency room with a serious cardiac condition. My friend told me that on the way to the hospital, amid this horrifically scary situation, one other fear whispered in the back of his mind. He was going to a Catholic hospital. What if the hospital policies didn’t permit him to be with Brian in the E.R. or the I.C.U.? This ruling, he told me, lessened that fear.

I want my friend and all people to be able to have this assurance in times of crisis, and we need laws ensuring that’s the case. My friend knows that though I respect secular same-sex marriage, I am a priest in a denomination that understands holy matrimony to be the spiritual and sexual union of a man and a woman and that I would not preside over a same-sex wedding.

Near the end of our conversation, I said, “I will genuinely celebrate with you that you have less to fear. And will you promise to write on my behalf if my church or my kids’ Christian school ever loses its tax-exempt status over opposition to gay marriage?” He laughed and said he would.

What is the Evangelical Imagination?

Speaking about her recent book, The Evangelical Imagination: How Stories, Images, and Metaphors Created a Culture in Crisis, Karen Swallow Prior applies a “literary and artistic sensibility to theological and political questions” concerning evangelicals in the United States today. Much of the tradition’s rich intellectual history has been lost in our national conversation. Tune in to her conversation with Serena Sigillito on the “Public Discourse” to get a glimpse of how expansive the evangelical imagination has been—and what it means for our current moment. You can read her remarks here and enjoy an excerpt from her work below:

And there is, of course, no one evangelical imagination.

Karen Swallow Prior

There is no limit to the things that fill the evangelical imagination. And there is, of course, no one evangelical imagination. There are dozens more subjects I could have chosen to cover in this book beyond those in the chapters that follow. And there are hundreds more examples of each of these I could have included. But these are the ones that I know—the im- ages, metaphors, and stories that I have pondered, taught, examined, or questioned, and seen others do the same.

I must also note that I am not a historian. I am not a theologian. I am not a philosopher. I am an English professor. I am a reader and writer who cares about the way imagination shapes our world and each of us. And I am an evangelical, one who has been formed by the surrounding culture—and cultures—just like everyone else. I am not attempting in these pages to outline a historical linearity, a doctrinal critique, or any post hoc ergo propter hoc claims. I know that correlation is not causation. The human imagination is not so neat as any of these.

In a way, what follows in these pages is simply my testimony. It is a picture of the evangelical imagination as I have found it over the course of years of researching, studying, reading, worshiping, and living and grappling with my own imagination—what fills it and fuels it.