I’m genuinely afraid for my children.
The young father’s gaze encompassed the playground where we’d met for coffee a few weeks ago, but seemed to continue onward towards a far horizon. He was reflecting on the upcoming presidential election and his concerns about former President Trump’s re-election prospects.
He’s not alone. Even with President Biden’s statesmanship in stepping aside from a potential second term— allowing the candidacy of Vice-President Kamala Harris— anxiety remains high about the state of our national life. We’ve gone far beyond the typical rough-and-tumble of an election year. The stakes are depicted on the one hand as a supreme struggle between good and evil, and on the other as the death of democracy.
Public discourse is nasty and divisive, full of fury and outright lies. Many citizens, goaded on by leaders, still believe the election was stolen in 2020. The horrific scenes from January 6th provide evidence that this belief invites violent response. Seldom if ever have the conversations I’ve had with many of you about our country’s future been more bleak and even despairing. How have we come to a place where even our perceptions of reality are starkly opposite?
As people of faith, we cannot ignore these consequential concerns, or throw up our hands in despair and disengage. Mixing politics and religion can produce “high anxiety”—-and I acknowledge the spectrum of understandings about why this is so. But the fact remains that eight out of ten persons self-identified as “evangelical Christians” voted for Donald Trump. I have become convinced that the historical and current mix of religion and politics resulting in Christian Nationalism is toxic, both to our democratic republic and to the worship of God.
Today, and over the next few weeks, we will explore central themes of Christian Nationalism—-what it is and what it is not—–and how it threatens to upend the United States Constitution and First Amendment separation of Church and State. We’ll see how its theological underpinnings actually deny the gospel of Jesus Christ by blurring the distinction between Christian identity and American identity. We’ll consider how this identity is championed to preserve power for “true Americans,’ masking racial hatred, fears of “replacement,” and challenges to the social, cultural, and political landscape leading to a more ethnically diverse population and reduced share of a white electorate.
Just as significant for people of faith is Christian Nationalism’s refutation of Jesus’ teachings—the mandate to care for the last and least, the stranger and immigrant—and his profound example of love expressed in sacrifice and service. But not all will be doom and gloom. We will also reaffirm Christian faith rooted in love of God and neighbor and how its truth informs—and can transform—our politics. To prepare for this series, I have read extensively from progressive and conservative perspectives, and have included some of these resources on a bibliography available in the narthex lobby.
The best sermons, of course, are conversations among God’s people, and my hope for this series is no different. The insights, hopes, and fears many of you have shared about the state of our union and the upcoming election have significantly shaped the message, and I welcome further exchanges. We’ll have opportunity in the faith formation classes that follow worship this month to discuss these themes through Bible study on the fascinating, multivalent book of Revelation (thank you for leading that series, Dr. Hansen). In October, our Faith Formation Council will offer a book discussion class on The Kingdom, the Power, and the Glory, American Evangelicals in an Age of Extremism by Tim Alberta (feel free to pick up a copy from Molly).
The morning Scripture text cuts to the chase by drawing a sharp contrast between the Kingdom of God and the kingdoms of this world. Tellingly, it is part of the ruling leader’s interrogation of Jesus when religious authorities were seeking his execution for blaspheming the faith. Pay close attention to the different ways power is wielded in the exchange between Governor Pilate and Jesus of Nazareth. A reading from the good news according to John, in the 18th chapter, verses thirty three through thirty eight.
Listen for God’s word in the question Jesus doesn’t answer: What is truth? [John 18:33-38] The word of the Lord. Thanks be to God.
The exchange between Pilate and Jesus illustrates the fatal flaw of Christian Nationalism which seeks to establish Christian primacy in politics and law, and the belief that Christians should be in control of national life. Jesus spoke of a spiritual kingdom, the kingdom of God, not synonymous with any earthly government. Jesus’ leadership was exercised in service to the truth, not any one religion’s version of it. When his very life was on the line, Jesus refused to resort to violence to defend himself, nor did he provide an answer to Pilate’s question about truth. Jesus wasn’t dodging the matter so that his words couldn’t be used to convict him. The truth to which he testified couldn’t be argued in a Roman courtroom, and couldn’t be “proved” by their judgment.
Friends, the truth of Christian faith does not comprise a plan for Christian supremacy in politics and government. It’s truth is a light for its adherents and an authoritative guide for the body of believers who affirm it. It is not, as a 2022 document published by a coalition of right-wing leaders expressed it a public life rooted in Christianity and its moral vision, which should be honored by the state and other institutions both public and private. Think for a moment of the disastrous consequences of such a perspective, immediately relegating non-Christians to second-class status. Goodbye, First Amendment rights to practice religion as one sees fit, cornerstone of our nation’s Constitution. Goodbye, democratic principles designed to promote human flourishing in a pluralistic country.
What also troubles me is this group’s definition of “Christianity and its moral vision” which by no means is uniformly held. Much of the rhetoric of Christian Nationalism paints a particular picture of faith with a narrow identity, privileging white, male, conservatives who are authorized by God to dominate the so called “seven mountain” areas of family, the church, education, the media, the arts, business and government.
Core Judeo-Christian principles are seen as under attack by those variously described as “liberal, radical, atheist, terrorist” political forces. White Christians accuse these “cultural elites” of unfair treatment through the promotion of diversity, equity and inclusion, critical race theory, reproductive choice, responsible gun violence prevention laws, and transgender health care. Former president Trump is seen as the last best hope of defeating these forces and restoring the country to greatness, security, and wealth. So fearsome is this threat in the minds of many, they are able to overlook his rampant misogyny, racism, and narcissism because he is God’s appointed leader to do battle and overcome these evil forces and “make America great again.”
Friends, I want to speak very directly to Christian Nationalism not so much as a threat to the US Constitution and our democracy (though I believe it is), but as a threat to Christian faith. It simply isn’t one legitimate expression of Christian faith among many. It is heresy, antithetical to the gospel of Love and the example of Jesus. Now, there’s a reason the progressive Church doesn’t use the word “heresy” very often.
When you worship the God who loves the whole world and every person in it, whose rule is characterized by the power of love (not the love of power), and whose realm is a spiritual reality encompassing the universe, there is room for interpretation, for diverse understandings and most of all, an acknowledgement of mystery. None of us can answer Pilate’s question definitively for all time and circumstance. The work of the church is to seek the truth in humility, looking to Jesus as the moral embodiment of it. Christian Nationalism, however, conflates the worship of God with the supremacy of nation. It is idolatrous and heretical and to be resisted.
It’s a bit ironical that in each of the five churches I’ve served over 40 years I’ve been accused by some of being “too political.” Could it be said that I have demonstrated the same dynamics as Christian Nationalism, but from the opposite side??? To this I make a strong distinction. It is the responsibility of Christians to participate vigorously in public life, and to have that participation informed by one’s faith. Many of our country’s social movements have been led by Christians invoking Christian principles and Biblical mandates.
But here’s the thing: Christians will disagree with one another’s faith-informed viewpoints on any number of issues and approaches. We will not seek to enshrine one perspective, one approach, one version of Christian faith upon the whole nation. In fact, acknowledgement of different perspectives, active listening and proximity to those with whom we disagree, respect for all people—- these contribute to a robust and values-driven public life, one in which we learn from others, welcome and access a wide spectrum of understandings, and even, by the grace of God, find common ground.
Together.
If all this seems impossibly idealistic, you’re in good company. The commandments to love God and love neighbor as self are beyond any of our abilities to fulfill perfectly. But that’s why we gather at this Table. We’re hungry, we’re anxious, we’re troubled and divided….and we are served here by the One who shared our humanity and showed us the best way to live. This meal feeds us with the love that casts out fear. Here we meet the One who nourishes us with the food of his own sacrificial love so that we may rise from here ready to love, and love and love again. So help us God.
Amen.
