Religion scholar Robert P. Jones is urging Christians to actively resist the rise of Christian nationalism, warning that the movement poses a significant threat to American democracy. In his new book, "Backslide: Reclaiming a Faith and a Nation After the Christian Turn Against Democracy," Jones draws a stark comparison between the current political climate and 1933 Germany, the year the Nazi party consolidated power.
Jones, president and founder of the Public Religion Research Institute, argues that the unwavering support of white Christian evangelicals for policies and rhetoric associated with the Trump administration has fueled escalating religious authoritarianism. He points to evangelical backing for mass deportations and the adoption of Christian nationalist language by public figures as evidence of this trend. "We are now living in a democratically back-slidden nation, abetted by an apostate white Christianity," Jones writes.
Drawing a parallel to German Lutheran pastor Martin Niemöller, who later regretted his passive support for the Nazis in the 1930s, Jones suggests that individuals who have remained silent or passively supported what he terms the MAGA worldview can still influence change. He emphasizes that religious institutions play a crucial role, not only in potentially enabling such a slide but also in resisting it.
Jones's work is not aimed at those who have fully embraced the MAGA worldview, which he states is the case for the vast majority of white evangelicals. Instead, he targets white Catholics, white mainline Protestants, and others who may be less entrenched in this political ideology. He highlights that while white evangelicals constitute a small percentage of the U.S. population, their near-unanimous alignment with the MAGA movement is concerning. Collectively, those who support a Christian nationalist worldview represent about three in 10 Americans, a figure that, while significant, is rejected by the broader population by a 2-to-1 margin.
A major obstacle, according to Jones, is apathy among many white Christians who are uncomfortable speaking out against extremist elements within their faith. He posits that this moment is critical for those who desire a different interpretation of Christianity to publicly assert and champion that vision.
When it comes to resisting or counter-organizing, Jones believes attempting to persuade those deeply committed to the Trump movement for over a decade is futile. Instead, he sees fertile ground for dialogue among more divided groups, such as white mainline Protestants, white Catholics, and Latino evangelicals. He also identifies a substantial number of Christians who are disturbed by the hijacking of their faith for nationalist purposes but have not yet found their voice.
While acknowledging the prominent voices of Black Christian leaders like the late Rep. John Lewis, Rep. Jim Clyburn, and Sen. Raphael Warnock, Jones notes a deficit of outspoken figures emerging from white Christian denominations. He points to emerging political candidates from Midwestern states, where mainline Protestantism is more prevalent than white evangelicalism, as examples of this shift. Instances like the organizing of Lutheran and mainline Protestant communities in Minneapolis to protest ICE actions and the efforts of Catholic parishes in Texas to block a detention center's construction are cited as signs of an alternative Christian voice emerging.
For the average individual, Jones suggests engagement within their communities. He notes that numerous predominantly white Christian churches have reached out seeking guidance on how to resist Christian nationalism and promote a Christianity centered on love and inclusion. Several major denominations have also officially adopted stances against Christian nationalism, aiming to provide guidance to local congregations.
Jones, who was raised in the Southern Baptist tradition, states that his perspective is informed by both insider experience and external sociological data. He asserts that while he is not afraid to make moral judgments, his approach is not one of disdain but of empathy for individuals he considers his own community. He contends that the notion of the U.S. being intended for Christians of European descent is a destructive narrative that fuels racism, anti-immigrant sentiment, and antisemitism, and that confronting these issues is essential for a healthy country and a healthy faith.
He clarifies that his book is not an endorsement of Christianity itself, acknowledging the reasons many have left the church. Instead, it is a call for those who still feel connected to the faith to reclaim it from those who have hijacked it for Christian nationalist aims. Jones advocates for a version of Christianity that aligns with democratic pluralism, emphasizing love and care for the vulnerable. This re-emerging faith, he suggests, can find common cause with those who have left the church due to its past failings.