Excerpt
Contents
1. Introduction
1.1 Religion in America
1.2 Prophecy and Interpretations
2. The Evangelicals
2.1 Why Trump?
2.2 Trumps proof to be God’s instrument
3. Evangelicals influence/ advising Trump
3.1 Mike Pompeo
3.2 Robert Jeffress
3.3 Paula White
4. Evangelicals opposing Trump
5. Conclusion
6. Bibliography
1. Introduction
Because of certain events “[…] many evangelicals begin to feel that they are living in a world like the world of the Bible.”1 For evangelical Christians the bible is a road map that tells the future and shapes the way they view the present. They aim a foreign policy that is affirming those prophecies. Donald Trump, the 45th president of the United States, who is representing the Republican party, depends on their votes as white evangelical Protestants have become the most pro-Republican of all the major religious traditions and are considered the base or core of the contemporary party in elections.2
In this paper the author will analyze how Evangelicals interpret and understand Trump and his policy in a way that suits their idea of the world. The first chapter will show how religion developed in America. Americas history is crucial for understanding the uniqueness of the religious landscape and helps to comprehend where the evangelical mindset is coming from. After explaining the main ideas of Evangelism, the last chapter will introduce three high ranking personalities associated with Trump and their influence in politics. The main argument is that these Evangelicals support Donald Trump and promote him because they are reading signals in his appearance, language and actions that suits the biblical prophecy they believe in.
1.1 Religion in America
Seeking faster trading routes to Asian, Europeans found an unknown continent in the late fifteenth-century. Not only economical- and political- but also religious motives were the reason for the exploratory fever. The different European settlers were bringing their own religions to the new world. English colonies spread in North America. A historically significant colony was founded by Puritans, a group of early settlers distinguished by a set of ecclesiastical beliefs which all centers around a personal conversion experience. They were named Puritans because they desired to purify the Church of England of surviving popish practices.3 The Church of England regarded the Puritans as dangerous heretics, so they were pursued, tortured, and executed. They found rescue in the new colonies. Their view and religious understanding highly influenced the country.4 America was providing religion with a greater and more extensive vitality than in Europe. Protestantism was the religion of the very first group of European settlers. They were the arbiters and formulators of the norms of social life, they established their own social order. The Catholics on the other hand were minority to a Protestant host majority and had difficulties to assert themselves.5 Central and South America was colonialized by Spanish settlers who brought Catholic missionaries and spread their religion.6 Catholics in the United States are racially and ethnically diverse. One-third are Latinos, and their numbers are rising with the growing influx of people immigrating from South America.7 Nevertheless, nowadays most Americans identify themselves as Evangelical Protestants which defer from the second biggest religious group, the Mainline Protestants because of their understanding of Jesus. Mainline Protestants understand Jesus as a moral teacher while Evangelicals treat Jesus as the one who offers personal salvation for those who confess in his name.8 Besides these two groups there is another group: Black Protestantism, which developed separately because black Christianity was fundamentally incompatible with the dominant values of a white racist society. The origin of black churches in America is rooted in race. As former slaves, African Americans created their own version of Christianity that suited to their conditions.9 There is further a large group of Americans (almost the size of those who identify as Evangelical Protestant), who consider themselves as Secular, meaning they neither adopt a religious label nor have any involvement with a recognizable religion. Which doesn’t mean that they are antireligious because they may as well be attached to a religious perspective in some way.10 Even if America was highly influenced by Europe, it is exceptional as it doesn’t know the social condition that one expects to be attendant of a modern industrial society. Religious communities were the more important base for American industrial workers than socialist parties, which in continental Europe did become recreational and inspirational communities for the proletariat.11 Especially the Puritans vision suffused America, the religious canon entered politics. Wald and Calhoun-Brown identified three elements, which come from the body of Puritan thought, that proved especially important for subsequent political practice: covenant theology, emphasis on the total depravity of humankind and the concept of chosen people.12 How particularly the last element is important to understand Trumps political decisions and actions today, will be shown in the following chapters.
1.2 Prophecy and Interpretations
Using biblical prophecy is not primary a phenomenon in modern America, European intellectuals of the mid-fourteenth century, confronting the horrors of the Black Death, drew on the common body of prophecy and end times to place the terrifying plague in a meaningful context. Moreover, Christopher Columbus was believed to fulfill several prophecies in preparation for the coming of the Antichrist and the end of the world. Especially in the Protestant Reformation and its aftermath, prophetic belief played an important and complex role. Particularly the upheavals in England shaped apocalyptic thought in colonial and revolutionary America.13 “From the early seventeenth century through the late eighteenth, the entire span of American colonial history was marked by speculations about America’s role in God’s plan.”14 The Puritans conceived the “new” territory itself as sacred, the New Canaan, a promised land. They even had their own reenactment of the Exodus narrative around a theology of choosiness that till today plays an important role in the American self-concept.15 “America as the object of God’s special interest.”16 The United States, as God’s favored nation that will flourish when they walk in God’s way just as the Israelites. Christ’s return will crown a long period of growing Christian influence and diminishing tyranny and America will do its part in this end-time-scenario.17 These thoughts are present also in modern times. The Cold War, the creation of Israel in 1958, the formation of the European Common Market and the advent of thermonuclear weapons seemed to produce the global configuration foretold in prophecy. The rise of global televisions and computers clarified how Antichrist could impose his worldwide political and economic dictatorship.18 The list of possible coherences between events and biblical prophecy is long but prophecy writers long time struggled to unfold details like for example the identity of the northern power, that according to Ezekiel, would invade Israel in the last day. Some say it may be Turkey others favored Russia. Furthermore, it is not always quite clear who fights with whom about what.19 In World War 2 and the Cold War, prophecy believers were more and more sure that Russia is the nation which due to scripture is the source of danger, as that made perfectly sense regarding the events from an American perspective.20 Glasnost and the post-cold-war times and changes in politics made the theory less plausible.21 On May 14, 1958 the Jewish National Council proclaimed Israel a nation and prophecy believers responded with intense emotion as they have seen it coming through biblical prophecy.22 Since the 1970s Iran plays an important role in the end time prophecies as a result of the antagonistic relationship that the United States and Israel have with Iran. Theologians have inserted the modern nations of Russia and Iran into the war’s depiction in the book of Ezekiel.23 Millions of Americans are convinced that the Bible offers a key to history and its end. They believe that prophecy remains a historical alternative to Darwinism as it is providing evidence for God’s oversight of the world. In that context new events were continually identified as fulfillments or end-time-signs and dropped if they failed to live up to their role. There is a particular question: shall one get involved into secular politics and social activism, or passively withdraw and await the unfolding of God’s plan?24 Many Evangelicals are convinced that it is important to get involved to push forwards what seems to be God’s will. The next chapter will explain evangelical belief and their political preferences.
2. The Evangelicals
Like the Puritans almost all Evangelicals believe that the biblical prophecies will be fulfilled, and a majority concludes that Christ’s return will precede the establishment of the prophesied thousand-year reign of peace. Furthermore, they believe that because of original sin, humanity is utterly incapable of fulfilling any moral law. Only the crucifixion and resurrection of Christ can redeem from hell. Evangelicals stress the differences between those who are “saved” and those who are not. Like all Christians they have the responsibility to show love and compassion to everyone.25 The American website of the National Association of Evangelicals uses the four characteristics identified by the Historian David Bebbington, to summarize evangelicalism: Conversionism (a transformation though a “born-again” experience), Activism (expression and demonstration of the gospel in missionary, social efforts), Biblicism (the Bible as ultimate authority) and Crucicentrism (a stress on Jesus Christ sacrifice).26 Nevertheless it should not be forgotten, that there is considerable theological diversity within the group. Some Evangelicals represent various arguments of Mainline (liberal) Protestants others are open to the fundamentalist position which for example is committed to an apocalyptic vision of the end of the world and the Last Judgment.27 “We should not expect to find political unanimity among so religiously diverse a religious tradition as evangelical Protestants.”28 While the number of membership in the mainline denomination has sharply dropped and more and more people describe their religious identity as atheist, agnostic or “nothing in particular”29 the percentage of Protestants who identified themselves as evangelical has risen.30 When it comes to party affiliation Evangelicals describe themselves as conservative and predominantly vote Republican.31 Back in 1959 the Republican and the Democratic party both gave more room for a broad spectrum of opinions and party affiliation was not a rich signifier of principles and perspective. However, with the time the parties have become more different, and the country has become more partisan in response, so that today there is no room for confusion.32 There are plenty reasons why Evangelicals chose the Republican over the Democratic party: the disapproval of abortion, gay marriage, or transgender bathrooms.33 In the early 1970s not many evangelical Christians were active in politics nor was there a special interested in the Republican party. The first president, who introduced evangelical thoughts was Jimmy Carter, a Democrat. He described himself as “born again”. Many Evangelicals were supportive of Carter and felt disappointed later by his liberal politics, so they voted for Ronald Reagan 1980, although Reagan was not the perfect example of a good Christian. Reagan was married twice and almost never attended church, but he shared the evangelical distaste for modern whirls of social change. In the years that followed Evangelicals became more political: campaigns and movements were organized and lead to the formation of organizations. These Christian organizations played an important role, they unified Christians and mobilized them for the political campaigns.34 Republican candidates have become skilled at raising cultural issues that encourage Evangelical Protestants to participate so the Republicans seem to be a traditional partner to rely on.35 Evangelicals do not like the attempt to teach evolution in such a way as to rule out the existence of god.36 They defend “Christian values” a “Christian America” and the “profamily agenda”.37 In an article published by the Washington Post the author is stating, that even if young Evangelicals (who are very supportive of Trump but not as supportive as the older generation) are uncomfortable with Trump, they stay with the Republican Party because of their opposition to abortion and their strong party identification.38 In the next chapter the author will analyze further reasons, why so many Evangelicals support Donald Trump.
2.1 Why Trump?
For some voters (from the evangelical sphere) Trump was simply the lesser of two evils and their vote can be understand as a rational decision based on their personal political preferences. For other Evangelicals Trump is the first choice “because they are also white Christian nationalists and Trumpism is inter alia a reactionary version of white Christian nationalism”.39 Christian nationalism is an ideology referring to a distinctively Christian heritage and future. It draws its roots from the Old Testament and its parallels between America and Israel. Appeals to Christian nationalism are often quite explicitly evangelical and linked with racialist sentiments equating cultural purity with racial or ethnic exclusion.40 Gorski identifies four elements of American religious nationalism: conquest, apocalypse, ethno-religious boundary-making and Golden Age nostalgia. The conquest narrative can be traced back to the Puritans and their understanding of the new country (see above). The apocalyptic vision is inherited by the Hebrew and Christian Scriptures as well. These elements explain the high level of national pride of Americans, their noticeable pride of the American military and their opposition to interracial marriage and fair of and animosity towards Muslims.41 Trump at times explicitly played to Christian sentiments.42 His style of governing can be read as secularized version of white Christian nationalism. He alludes to Christian scripture however he himself is not known for his biblical knowledge.43 Donald Trump is a professed Presbyterian. Nevertheless, his sexist and vulgar language, the fact that he is mispronouncing a book of the Bible, can’t refer to a favorite verse and citing a revenge scheme that is condemned by Christ shows his disinterest for religion or at least a great lack of knowledge.44 “Trump’s attempts at public religion have been awkward, at best”45 - Daniel Burke a writer of the CNN politics is judging in his article ‘The guilt-free gospel of Donald Trump’. His behavior and beliefs can be described as “anti-Christian” the bragging about sexually assaulting women, endorsing physical violence against his enemies, mocking the disabled and questioning whether he has any need to apologize to God, cannot be seen as indicators for a living faith.46 However, he is directly referenced the Christian nation myth periodically and is expressing particular eschatology of America’s future in his rhetoric.47 Paired with the promotion of Evangelical “topics” some see Trump as a “tool” used by God.48 Another reason Evangelicals vote for Trump is because the republican candidate promised his support for Israel as “number one priority” before his nomination. In his article about the Christian Zionists discursive construction of Donald Trump as God’s instrument, Durbin explains that not only Donald Trump’s avow for Israel, but also the condemnation of Obama and his politic was a reason for seeing in Trump God’s instrument.49 Disagreement with Obama’s politics have their origin in his position towards Israel. Many Evangelicals are Christian Zionists, they believe in the figure of Satan, who is always attempting to obstruct American and Israeli interests in the Middle East, which are equated with God’s interests for the entire world. For them Israel is essential to the culmination of God’s plan and the establishment of God’s kingdom on earth.50 The Hebrew Bible tells several stories where God uses humans, even Gentiles throughout history to advance his plan for Israel (for example Queen Esther and King Cyrus). There are presidents of the United States that are cited as examples of God using humans to advance his will for Israel today. Any politic that made Jewish presence in Israel possible can be constituted as advancing God’s will. On the other hand, everything that is opposing those plans is constituted as advancing the will of Satan. The Obama Administration therefore is identified as evil as they were criticizing the ongoing building in East Jerusalem, were willing to engage diplomatically with Iran, via the Iran Nuclear Deal and Obama was also blamed for his language which insufficiently demonized Islam.51 In a 2015 Fox News’s show Hannity episode entitled “Is President Obama Betraying Israel?” Hanny and his guest present the Nuclear Deal with Iran as a step toward the destruction of Israel.52 Trump’s politic is against that of Obama and therefore many Evangelicals appreciate him. Casting Obama as an enemy of God, helped create the rhetorical conditions by which his political opponents could be constituted as God’s instrument. Seeing Trump as God’s instrument fits the apocalyptic worldview that circulates widely in American evangelical culture and his actions comport with this worldview.53 The new president tries to lift himself up to that expectation. He is promoting a politic that can be interpreted as a fulfillment of prophecy.
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1 Mead „God’s Country?“ in: Foreign Affairs, Vol. 85, No. 5, 2006, p. 41.
2 Wald and Calhound-Brown „Religion and Politics in the United States“, 2018, p. 222.
3 Boyer „American History – A Very Short Introduction“, 2012, p. 3 f.
4 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 38 f.
5 Tiryakian „American Religious Exceptionalism: A Reconsideration“, 1993, p. 48 f.
6 Boyer „American History – A Very Short Introduction“, 2012, p. 3.
7 https://www.pewresearch.org/fact-tank/2018/10/10/7-facts-about-american-catholics/
8 Wald and Calhoun-Brown „Religion and Politics in the United States“, 2018, p. 29.
9 Lambert „Civil Rights as a Religious Movement: Politics in the Streets“, 2008, p. 164.
10 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 28 f.
11 Tiryakian „American Religious Exceptionalism: A Reconsideration“, 1993, p. 44.
12 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 41.
13 Boyer „When times shall be no more – Prophecy Belief in Modern American Culture“, 1992, p. 56 f.
14 See Ibid., p. 68.
15 Stephanson „Manifest Destiny – American Expansionism and the Empire of Right“, 1996, p. 6.
16 Boyer „American History – A Very Short Introduction“, 2012, p. 3.
17 Boyer „When times shall be no more – Prophecy Belief in Modern American Culture“, 1992, p. 75 f.
18 See Ibid., p. 102 f.
19 See Ibid., p. 102 & 131 ff.
20 See Ibid., p. 154 ff.
21 See Ibid., p. 180
22 See Ibid., p. 187.
23 Durbin „From King Cryus to Queen Esther: Christian Zionists‘ discursive construction of Donald Trump as God’s instrument“, 2020, p. 129 ff.
24 Boyer „When times shall be no more – Prophecy Belief in Modern American Culture“, 1992, p. 294 ff.
25 Mead „God’s Country?“ in: Foreign Affairs, Vol. 85, No. 5, 2006, p. 33 f.
26 https://www.nae.net/what-is-an-evangelical/
27 Mead „God’s Country?“ in: Foreign Affairs, Vol. 85, No. 5, 2006, p. 29 ff.
28 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 229.
29 https://www.pewforum.org/2019/10/17/in-u-s-decline-of-christianity-continues-at-rapid-pace/
30 Mead „God’s Country?“ in: Foreign Affairs, Vol. 85, No. 5, 2006, p. 36.
31 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 36.
32 Klein „Why we are polarized“, 2020, p. 8 ff.
33 Gorski „Why evangelicals voted for Trump: A critical cultural sociology“, 2017, p. 2 f.
34 https://www.nytimes.com/2018/10/28/us/religion-politics-evangelicals.html
35 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 222.
36 Mead „God’s Country?“ in: Foreign Affairs, Vol. 85, No. 5, 2006, p. 35.
37 Wald and Calhoun-Brown „Religion and Politics in the United States“, p. 214.
38 https://www.washingtonpost.com/politics/2019/09/03/why-young-white-evangelicals-arent-likely-leave-republican-party/
39 Gorski „Why evangelicals voted for Trump: A critical cultural sociology“, 2017, p. 2 f.
40 Whitehead, Perry and O Baker „Make America Christian Again: Christian Nationalism and Voting for Donald Trump in the 2016 Presidential Election“, 2018, p. 1 ff.
41 Gorski „Why evangelicals voted for Trump: A critical cultural sociology“, 2017, p. 4 f.
42 Whitehead, Perry and O Baker „Make America Christian Again: Christian Nationalism and Voting for Donald Trump in the 2016 Presidential Election“, 2018, p. 7.
43 Gorski „Why evangelicals voted for Trump: A critical cultural sociology“, 2017, p. 4 f.
44 https://edition.cnn.com/2016/10/21/politics/trump-religion-gospel/index.html
45 https://edition.cnn.com/2016/10/21/politics/trump-religion-gospel/index.html
46 Whitehead, Perry and O Baker „Make America Christian Again: Christian Nationalism and Voting for Donald Trump in the 2016 Presidential Election“, 2018, p. 26.
47 See Ibid., p. 8 ff.
48 See Ibid., p. 26.
49 Durbin „From King Cryus to Queen Esther: Christian Zionists‘ discursive construction of Donald Trump as God’s instrument“, 2020, p. 123.
50 See Ibid., p. 117.
51 See Ibid., p. 121 ff.
52 https://video.foxnews.com/v/4089738872001#sp=show-clips
53 Durbin „From King Cryus to Queen Esther: Christian Zionists‘ discursive construction of Donald Trump as God’s instrument“, 2020, p. 117 ff.