A new book by Bonnie Kristian, deputy editor at Christianity Today and a fellow at Defense Priorities, challenges widely held perceptions of evangelical Christians in the United States. Kristian argues in "In Defense of Evangelicalism" that media portrayals and elite discourse often reduce the faith tradition to a caricature of "big beards and big podcasts" or a monolithic bloc of white, Trump-supporting voters, thereby "monstering" ordinary believers.
Kristian contends that this perception conflates a vocal minority with the broader evangelical faith. "This is a movement of tens of millions of people," she stated in a recent interview. "You can’t have any collection of people that size and not have some unsavory stuff in there. But I do really want to emphasize that [what gets caricatured in media coverage] is not typical evangelicalism."
The book aims to rebut five common criticisms: that evangelicalism is insincere, advances evil, is hypocritical, imposes itself on others, and seeks political control. Kristian emphasizes that many evangelicals hold deep beliefs about their personal relationship with Jesus Christ, the importance of the Bible, and spreading the gospel. While they may lean Republican and support Donald Trump, she argues their political motivations are often more complex than a blanket endorsement of every associated policy.
Kristian draws on her experience at Christianity Today and research, including data from Pew Research Center, to support her claims. Surveys of pastors and congregants, along with analyses of online sermons, suggest that political preaching is not as prevalent in typical evangelical churches as often assumed. She acknowledges that extreme voices exist and gain significant attention online, but maintains they do not represent the majority.
Even among evangelicals who support stricter immigration enforcement, Kristian points to instances of tangible care for immigrants within their communities. She shares anecdotes of retired pastors who voted for Trump but actively work with immigration advocacy centers, and a pastor who, while favoring first-term border policies, provides practical assistance to undocumented migrants.
Regarding the state of evangelicalism in 2026, Kristian notes that while identification with the faith is declining, as is religiosity in general, evangelicalism is not experiencing a steeper drop than other religious traditions. She highlights changes within the movement, such as a decreased adherence to young-Earth creationism and a majority acceptance of women in pastoral roles. Growth zones for evangelicalism are particularly strong in the Global South, including Latin America, Asia, and Africa.
Kristian expresses skepticism about overt church involvement in politics, especially through formal lobbying. However, she also acknowledges historical precedents, like the Civil Rights Movement, where religious leadership was crucial. She advocates for an issue-by-issue approach to political engagement, rather than aligning with specific parties or politicians, which she believes could lead to more diverse coalitions.
On the political alignment of evangelicals, Kristian asserts that a strong association with any political party, including the GOP and Donald Trump, has not been healthy or advantageous for the movement. She distinguishes between the actions of prominent evangelical figures and those of ordinary voters. She proposes an "obligation voter" theory to explain why many evangelicals vote Republican, citing three factors: a perceived duty to vote, a preference for viable major-party candidates, and a pro-life stance, which aligns them with the Republican platform on abortion.
Kristian addresses critiques concerning race and hypocrisy, acknowledging that while progress has been made in addressing racial issues within evangelicalism, there has been some stagnation or regression. She emphasizes that solutions are not one-size-fits-all, particularly in diverse local contexts. She also differentiates between genuine Christian nationalism and conservative evangelicals engaging in politics according to their beliefs, arguing the latter is a normal part of democracy.
Kristian finds research indicating restrictive views on immigration among white evangelical Protestants concerning, stating she believes those who favor brutal immigration enforcement are wrong. However, she argues that evangelicalism itself can foster care for neighbors and community investment, citing research suggesting that white Southern evangelicals who leave the church become more cynical and individualistic. Therefore, she concludes, simply criticizing the movement misses a crucial point about its potential positive impact on individuals.