If that title doesn’t grab you, the subtitle, How White Evangelicals Corrupted a Faith and Fractured a Nation, surely will. Dr. Du Mez is a historian at Calvin University, so writing a book with this theme took a great deal of courage. Although she does not hesitate to take on the recent political scene, particularly at the very beginning and end of the book, most of the volume develops the history of evangelicalism in the United States, starting in the early twentieth century.
Those of us who were late to the evangelical scene may not be aware that the evangelical movement has changed over the past century. During the second world war, fundamentalists and evangelicals came together to found the National Association of Evangelicals, which now encompasses 45,000 local churches in 40 denominations. Du Mez points out that denominational distinctives, which were important in the beginning, began to blur in favor of a more united and powerful coalition. Fundamentalism grew stronger, and then the reformed churches came to the fore in the past 30 years or so. She shows how the movement has consistently moved in a more misogynistic and politically right-wing direction, often forsaking doctrine for an increase in power, until, at this point in American history, the evangelical church is inextricably tangled with the Republican party, leaving it open to manipulation by right-wing politicians who presume that evangelicals will support their candidacy and policies.
One aspect of this history that surprised me was the rise of evangelical consumerism. It didn’t surprise me because I didn’t know it existed; rather, it surprised me to find that I was in the midst of it without noticing, like a fish in water. Everywhere we look, we can find t-shirts, mugs, wall signs, bumper stickers, and truckloads of trinkets with Bible verses or cute Christian sayings on them. This is not even including the books of varying quality, vacation packages, and media that call themselves “Christian.” Winning the white, middle-class, Christian market is a coup for any business, and the hedonism of our spending is purely American.
Du Mez also tracks the rise of parachurch organizations later in the twentieth century, particularly those concerning families and men. Almost all of the family ministries demanded male headship in the home, and many of the men’s ministries were based on military activities and physical training. Du Mez questions the relationship between Jesus’s teachings and guns. She points out that evangelicals, as a group, are reliably pro-war, and during George W. Bush’s presidency, 41% of evangelicals were in favor of torture, more than any other group in America. Furthermore, two-thirds of evangelicals do not believe that the United States should accept refugees, also more than any other group in the country. Both of these statistics are shocking for people who claim to read and believe the Bible, where Jesus preached love and nonviolence. There are also countless verses about caring for refugees. As she notes on page 321, “Despite evangelicals’ frequent claims that the Bible is the source of their social and political commitments, evangelicalism must be seen as a cultural and political movement rather than as a community defined chiefly by its theology.”*
Somewhere along the way, evangelicals replaced Jesus with a John Wayne-like image of the perfect Christian man: rugged, arrogant, and domineering. While this could have been a reaction to the meek and mild Jesus with silky blond hair portrayed in popular paintings, there is a lot of daylight between those two images, and neither one is true. Du Mez shows that as the patriarchy grew stronger and stronger, the churches and parachurch organizations that adopted complementarianism most heartily began to leak reports of sexual abuse. Furthermore, the leaders across the entire movement were so close that they covered up for one another. Here, as in her entire history, the author is careful to present evidence. Throughout the book, from the 1980s onward, I knew all of the players, and she is not hesitant to name them. It was a shock. For decades, no one was forced to take responsibility, and in extreme cases, the victims were made to apologize. Finally, the #MeToo movement reached the church, and pastors and “Christian” leaders were called to account.
One of the most heartbreaking aspects of the evangelical movement today is how it has become unmoored from Jesus’s teaching and has taken on a separate identity that blends religious rules with politics and power. As the author notes on page 325, “For conservative white evangelicals steeped in the ideology, it can be difficult to extricate their faith, and their identity, from this larger cultural movement. As one man who grew up awash in evangelical masculinity and 1990s purity culture later reflected, ‘I lived and breathed these teachings, and they still shape me in ways I don’t understand even 20 years after rejecting them intellectually.’”*
There is so much more in these pages than I can relate here, and this is just one account of the cultural movement that has so many people running away from evangelicalism. Let us hope that they are not running away from Jesus.
Disclaimer: I read a library ebook of this title. Opinions expressed are solely my own and may not reflect those of my employer or anyone else.
*Since pagination is flexible in ebooks, the quotes may be found on different pages in print editions.
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