Comments on: Evangelicals who have left the right

By: Molly

Molly — Tue, 02 Apr 2013 19:09:08 +0000

Marcia Pally’s article is a refreshing examination of evangelicalism in America. Pally challenges and complicates the perception of evangelicals that is portrayed in popular media. Evangelicalism is often linked with unbending Bible-based social conservatism and right wing politics. However, Pally shows that this is not the whole picture. Rather, the term “evangelical” is an umbrella term that encompasses quite a wide range of diverse individuals.
According to Pally, evangelical is a term for a type of religious commitment, not necessarily a type of political viewpoint. In fact, describing them all as conservative right wing republicans is inaccurate because, as Pally points out, many “new evangelicals” would identify as evangelicals but do not hold the political social beliefs usually associated with evangelicalism. Furthermore, it is inaccurate to assert that all evangelicals want to infuse the political and public sphere with religion. As Pally explains, “new evangelicals” actually endorse the church-state separation as a way of ensuring religious freedom for all Americans.
Pally’s article shows that “evangelicalism” is far more than modern media make it out to be. Evangelicals today are a diverse group with different beliefs. This article really challenges the view of evangelicalism as an indicator of conservative republicanism and presents it as the type of religious belief that it truly is.

By: Allie Silverman

Allie Silverman — Sun, 17 Mar 2013 22:19:38 +0000

Pally’s portrayal of the New Evangelicals gives hope to those of us (including myself) who have been soured by the media’s one-sided, biased representation of Evangelicalism. What I find most promising is the New Evangelicals’ willingness to work across party lines as well as with multiple religious affiliations. The current era has become defined by the obdurate temperament of both Republican and Democratic parties and their stark opposition to having a genuine conversation with the opposing party. This growing trend of unyielding to compromise has been detrimental to the country’s efforts to move forward. Thus, that such an “un-modern”, in Pally’s words, body of people has taken measures to compromise on issues as important to them as abortion and homosexuality should not be lost on us. The work of the New Evangelicals should serve as a model to the rest of our polarized nation that only by working together can any progress be made. One can only hope that this signals the early developments of increased cooperation across political and theological lines.

That being said, I appreciated Pally’s use of the phrase “coming-of-age” because I feel this wholly is a coming-of-age story for Evangelicalism. This shift away from the right demonstrates a people’s willingness to change in order to remain relevant; at the same time, I feel that it is a sign of maturity of the people. It is never easy for human beings to admit that the current structure or ideology of a system is inhibiting the success of the system. Yet, in this day and age, when religious pluralism and the diversification of race, ethnicity and sexual orientation is the norm, a uni-vocal frame of mind can no longer sustain itself because people will increasingly feel unconnected and ostracized from the group. The hyper-criticalness of the Evangelicals has given way to self-examination and a relabeling of what in-group and out-group should mean. When a majority no longer exists, what do minorities become? Though I think that my generation has many downfalls, the openness and acceptance that exist in the current epoch go unparalleled. I’m in agreement with Pally that the younger generations have played a huge role in what I find a promising shift of the Evangelicals away from the right.

By: Matthew Knowles

Matthew Knowles — Mon, 11 Mar 2013 06:46:29 +0000

The New Evangelicals movement is an attempt by younger generations to reconcile the modernistic ideology that they hear in school or among their peers with value-centric religious upbringing. Many of them do this by taking a fresh look at the bible to justify their unorthodox methods. For example, when they do evangelical work in impoverished countries, they do not implement the “Bibles for bacon” methods in which they do volunteering in exchange for religious compliance. Instead, they let their actions speak on their faith’s behalf and attempt to win over the native populace by example. As opposed to the typical coercive church methods of evangelization, this way minimizes cultural imperialism while still adhering to the scripture. Another example is the New Evangelicals’ take on abortion. Even though New Evangelicals are even more anti-abortion than their counterparts, they see alternative solutions to the problem rather than merely voting for conservative candidates. Many New Evangelicals believe that abortions happen more frequently when there is a lack of education and social support. As such, they might vote for a pro-choice candidate whose platform focuses on the above issues despite the candidate’s position. As pastor Greg Boyd said, “A person could vote for a candidate who is not ‘pro-life’ but who will help the economy and the poor. Yet this may be the best way to curb the abortion rate.”

A second way in which the New Evangelicals reconcile liberal thought with religious tradition is with an increasing comfort with a dichotomy between the secular state and the religious private life. A prime example of this is how they deal with homosexuality. Although New Evangelicals may privately believe homosexuality to be sinful, they understand that it is not the place of the state to punish sins. As such, they are far more relaxed about gay marriage than their typical evangelical counterparts. Also, two of the three “key features” of New Evangelicals that the article mentions have to do with a separation of religion from the state. The first of these is the embracement of religious pluralism in American society and the willingness to admit that, as Brad S. Gregory might put it, there are alternative answers to “life questions” that are found in other religions. The second key feature is that the Church must not be the government, but be a critic of it. Although the way it was phrased in the article was as a warning not to be manipulated by any one political party, it also shows an understanding of the distinction between the domain of the secular state and the domain of religion. This position is fairly different from that of several conservative leaders in the United States who espouse Christian political theology.

The New Evangelicals are very forward-thinking in their approach to politics. They realize that the old school of thought regarding religion and political conservatism is slowly becoming outdated and unpopular and that, in order to stay relevant, their religion must adjust to them times.

By: Sarah LaRocco

Sarah LaRocco — Sun, 03 Mar 2013 20:37:19 +0000

Marcia Pally’s concept of the “New Evangelicals” brings refreshing insight to a usually monotonous and stereotypical concept of Republican Christianity. This large shift of evangelicals, twenty-four percent, in regards to activism different from that of the religious right can have strong repercussions in the political world and could possibly trigger a realignment of political views from the Right. Generational and cultural changes, ethics and de-professionalization of service work have all played significant factors in spurring this shift. It seems like the new generation of American society as a whole is learning towards certain more liberal social issues (i.e. environmental issues that will eventually become norms for all citizens regardless of political affiliation). Jesus as a guide to progressive politics could serve as a strong link between religiously devout and secularists because such aligning interests could provide a common ground to better unify these groups as conscientious American citizens rather than divided by religious affiliation.

New Evangelicals seem to be just one result of a phenomenon of this generation of young adults in America passionate about making progressive changes for the betterment of the country, but also a generation who is much more tolerant than their predecessors. In this day and age there exists a plethora of different religions, different races, and different points of view about the world we inhabit and Americans are growing seemingly much more accepting of their peers, neighbors, friends etc. holding different opinions and beliefs. We hold so many more identities that we no longer just identify as a Catholic or an Asian, but rather you can be an environmentally passionate, Buddhist, African-American student. Having multiple identities can create conflicting interests and certain compromises have to be made to uphold these various identities (i.e. a female Evangelical who believes that abortion should be legal(.

Such concessions are necessary to function and prosper in the type of civil society that Pally notes. New evangelicals contend the optimistic notion that working together with non-evangelicals so all sides can get what they want is achievable if Americans begin to focus more what bonds them together rather than constantly highlighting differences. We need to negotiate more with each other. If more Evangelicals start shifting certain political views, then a realignment of interests in the Republican Party will have to take place to hold on to their primary voters. This could completely redefine the Republican Party’s platform in a way that might make them more in tune with social issues and appeal to a younger voting demographic. Or a new group other than the Evangelicals could come to dominate the Right and Christian issues like stem-cell research and abortion might wane and become less controversial in the future. However, it is too premature to predict whether this trend of leftist-activist evangelicals will continue and what exactly its influence will be on politics.

By: Ashley Johnson

Ashley Johnson — Sun, 27 Jan 2013 18:10:11 +0000

This article speaks well to the cognitive dissonance many Evangelicals perhaps feel when confronting their faith and politics. While not an Evangelical myself, I am a student of religion and have been very interested in this growing number of Evangelicals that are leaving the right. Perhaps this shift may also lead to parties that are more moderate by having constituencies that are not as hardline on the issues. However, there are many academic articles and research that disagrees on how large and powerful this movement really is. There was an interesting study done by the Pew Forum in 2010 regarding the link between people’s beliefs and their political views. Religion seemed to have little influence on people’s views regarding immigration, poverty and the environment. Evangelicals seem to approve of stronger laws regarding the environment, but their religion does not seem to be influencing this. However, there are less Evangelicals that are in favor of policies that give additional help to the poor. There is an interesting situation going on here in what issues trump others, as the article speaks to how the desire for smaller government comes ahead of many other issues for Evangelicals.

Another interesting facet of this fragmentation is perhaps looking at the rhetoric this new movement may use. I know the Evangelical Environmental Network launched a campaign a few years back that used the language of “pro-life” to support EPA pollutions standards. This launched a fierce backlash from the religious right who said this type of rhetoric would confuse voters. Both groups obviously still share beliefs about abortion and gay marriage as stated in this article. But their rift over other issues raises the problem of who will “own” Evangelical rhetoric in the public and political spheres. This may lead to a bitter fight in the future. However, presently this break is a very interesting phenomenon.

By: Matt Erickson

Matt Erickson — Thu, 24 Jan 2013 16:06:25 +0000

I find this article interesting at numerous levels. As an evangelical myself, I find these shifts at once heartening and disheartening. I find them heartening because there is a hope that we can choose not to align ourselves with a party wholly as a religious movement. When we give ourselves over to a party within the system, then we can easily be co-opted into being subjects to that party. On the other hand, I am somewhat disheartened by what James K. A. Smith mentions as the tendency to simply move from one side to the other. What we need is a healthy critique as Christians, and evangelicals in particular, of the powers, rulers and authorities. Of course, this touches into what Niebuhr addressed in his classic book, “Christ and Culture,” which is a critical, yet often un-addressed, aspect of this discussion. The “what” of our interaction with political, social, and cultural issues must be informed by a healthy understanding of the “why” of such interactions.

By: Charlotte Hunter

Charlotte Hunter — Wed, 23 Jan 2013 16:50:53 +0000

As an ‘old’ liberal, politically and theologically, I’m fascinated by the shifts and changes taking place among the many evangelical movements. The increased focus on care for those in need (e.g., affordable health care) and oppressed (e.g., LGBTI and those tortured by our government) seems a welcome change from past decades in which these children of God took a back seat to the desire to score political victories and gain political power. Will this result in greater cooperation and understanding between political/theological liberals and conservatives, or do those terms now grow increasingly irrelevant?

Mara Dobbins, I appreciated your thoughtful take on religious and personal integrity.

By: Mara Dobbins

Mara Dobbins — Mon, 21 Jan 2013 19:25:48 +0000

James KA Smith, as one of these ‘new’ evangelicals I can tell you that it isn’t a matter of ‘identifying with just another political agenda.’ When the conservative party begins to applaud the preventable death of another simply because they have no money to pay the doctor…where should we go except away?

When the conservative party accepts and condones abuse and torture in the name of their own safety…where should we go except away?

When the conservative party has become anything BUT conservative…where should we go except to those who, at the very least, give lip service to economic and social equality?

Keeping the gays in the closet is NOT more important than finding money to feed hungry children. Keeping birth control away from promiscuous women is NOT more important than providing mental health services to the homeless. There are a great many issues that the Republican Party stands for that I support, but not at the expense of others.

For me, this isn’t a matter of politics…it’s a matter of personal and religious integrity. But then, I guess I’m more the ‘do unto others’ kind of Christian and not a ‘consume them in wrath’ type.

By: David McCauslin

David McCauslin — Sat, 19 Jan 2013 03:52:27 +0000

Thank you. Your insightful article helps to bolster the spirits of folks who have all but given up on any political respect for Evangelicals to continue our mission of representing liberal social policy as more inclusive and acceptable.

I have always found distasteful irony in the recent fashion of demanding laws enforcing one’s strictly religious beliefs, particularly from an element born from such religious enforcements being placed upon them. I most ardently support the voice of all religions being considered in legislation, but it is nice to see some indication of defection, in fact pushback, from Evangelicals who acknowledge not only that theirs is not the only voice in a multicultural, secular society, but also that the voices claiming to represent them politically may not be accurate.

As you pointed out in the article, the idea of winning hearts and minds for Jesus seems to be removing itself from the mood for buying or bullying it. I will encourage this as much as I can find a way to, and articles such as this encourage me to try.

By: Eric Thurman

Eric Thurman — Sat, 19 Jan 2013 01:51:14 +0000

Pace James Smith, was remains to be seen is if the “new evangelicals” aren’t simply, and temporarily, the kinder and gentler face of *conservative* evangelicalism. I wonder if this demographic portends a turn to the Left seems misguided. Being “pro-life” sets them on the far side of the left, new or old, and that seems unlikely to change. Likewise on homosexuality; new evangelicals might not see this as the defining issue of the church, and they might be more inclined to recognize civil unions, but they aren’t united on this, and it seems many still consider “it” a sin, again setting them apart from the Left. Witness the reaction to Louie Giglio’s “withdrawal” from the inauguration. Last, sure they advocate “small-government”—now that a Democrat is in the White House and the last evangelical Christian President supported war crimes they really couldn’t ignore—but it’s reasonable to ask how long they remain aloof to state power. Just because this movement addresses issues long championed on the Left—poverty and the environment—doesn’t mean it is being seduced to a new alignment in the culture wars. It could just as easily mean that a new generation is adapting to changing demographic and political trends, in part by expanding what counts as an evangelical vision and adjusting its older vision to cope with a loss of a political and public platforms. And of course citing Ross Douthat favorably does little to support your analysis.