Where to begin
In the past 50 years, many "evangelical" Christians have heard one narrative from their pulpits, in their books & videos & conferences - and from the "conservative" media they listen to. That narrative made extreme views on abortion (“murdering babies”) and homosexuality (“perverted lifestyle”) dominant themes, saying that anyone who supported either one rejected "God's word" and therefore could not even be Christian. That's one theme of their narrative - that liberals/democrats/socialists are "godless" and not Christian because they reject their particular narrative on abortion & homosexuality.
During these years, a political/religious movement came into power, now often referred to as “Christian Nationalism.” Popular messaging in this movement has increasingly been rooted in “dominionism,” – the idea “that Christians are called by God to exercise dominion over every aspect of society by taking control of political and cultural institutions.” Movement leaders increasingly come from religious groups open to "prophetic" words, accepted as coming from God (see New Apostolic Reformation). Churches rooted in this movement are widespread and often quite large with their own media network. "Spiritual warfare" also captured evangelical imagination, and many preachers and leaders in this movement use the language to demonize "liberals." After decades of hearing only this narrative, "evangelicals" believe that they are "God's army” and “spiritual warriors,” many of whom increasingly speak of physical and military violence.
Christian Nationalism is the newest name given to all of this, but it's deeply rooted in the history of our country. Amanda Tyler, executive director of BJC (the Baptist Joint Committee for Religious Liberty) in her book, How to End Christian Nationalism, traces its long history in this nation and says that we must be ready for a long "battle" against it. Tyler discusses how Christians in the U.S. historically have supported white male supremacy and systemic racism, which she sees as integral to this movement. In fact, movement leaders in the late 1970s chose the issues of abortion and homosexuality to draw evangelical Christians into their political/religious movement rather than say out loud that this modern movement began with their opposition to desegregation of public schools.
Amanda Tyler’s book comes out of her work with Christians Against Christian Nationalism. She offers strategies for people – specifically Christians – who want to have conversations about Christian Nationalism. An important starting place, she says, is a commitment to viewing Christian nationalism as an ideology, not an identity. We want to use “the language of Christian nationalism—versus calling someone a Christian nationalist,” she says, because that “provides room for dialogue. As we have defined it, Christian nationalism is an ideology and a cultural framework.”(Tyler, Amanda. How to End Christian Nationalism (p. 138). Fortress Press. Kindle Edition.)
When we understand it as an ideology and a movement in which many Christians are involved without fully understanding it, then empathy and compassion – love for the other person – comes more easily in our work of confronting its dangers.
