Guide A CHRISTIANS CHECK LIST: How seriously do you take your Christianity?

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Christian. For whatever reason, maintaining the appearance of Christianity seems For some reason, people have assumed that we should be spiritually clean If we take our Lord seriously through this passage from Matthew, we see that an.
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Having quashed the idea that his run for president was a lark or a publicity stunt, having come from behind to take the Republican nomination, and having fought his way up the polls to the extent that he was within striking distance of Hillary Clinton, Trump was now trying to seal the deal. Trump seemed to ponder this deeply.

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Considering their extreme views, these folks had an alarming number of followers, but certainly nothing of voting-bloc magnitude. And without the evangelical voting bloc, no Republican candidate could hope to have a path to the presidency. Around 60 percent vote, more than any other demographic, and among white evangelical voters, more than three-quarters tend to go to Republicans, thanks to wedge issues like abortion, same-sex marriage, and transgender rights.

He never gained a majority of Christian votes in the primary. Even after he secured the nomination and named Mike Pence to be his VP, a survey of Protestant pastors conducted by Christian polling group LifeWay Research that summer found that only 39 percent of evangelical pastors planned to vote for him. The meeting on September 29th, , was one of the ways he tried to move the needle, to convince the religious right that their vision for America was one he shared. Robert Jeffress , the head of 14,member megachurch First Baptist Dallas, a contributor to Fox News, and one of the earliest evangelical leaders to support Trump, presided over the meeting.

Over the next hour, the message was that theirs was a power Trump would heed — and heed more than any other president. In other words, when it came to religious liberty as the attendees defined it, he would make sure that America was on the right side of God. The meeting was chummy, solicitous. In turn, the leaders got the promise of a bully pulpit, someone willing to be their mouthpiece on the American political stage that the whole world was watching. More than anything, it allowed Trump to display how his brand of pugnacious individualism could be used in service to the cause.

They are trying to impose their liberal values. The meeting and other events like it, spread the word, sending radio talk-show hosts and pastors and educators out into the world to preach the gospel of Donald Trump.

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On Election Day, close to 81 percent of white evangelicals cast their ballots for him, turning out to vote in greater numbers than they had for Mitt Romney and George W. And their faithfulness paid off.


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From naming Neil Gorsuch and Brett Kavanaugh to the Supreme Court, to transgender military bans and Muslim bans, to defunding Planned Parenthood and creating a division of Religious Freedom, Trump has followed through on the promises he made to powerfully push back on liberal aggression. Today, 82 percent of white evangelicals would cast their ballots for Trump. Never, never have evangelicals had the access to the president that they have under President Trump. The fervent embrace of Trump seemed not just expedient, but something more insidious.

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If Donald Trump was to be its standard-bearer, was something in American Christianity profoundly broken? The answer to that question mattered profoundly to me. In , Trump garnered over 80 percent of the white evangelical vote. Today, more than half of them believe that God wanted Trump to be president and 99 percent oppose impeachment.

I was raised a child of the Christian right. I know what they believe because the tenets of their faith are mine too. Growing up, I attended church at least twice a week and went to Bible camp every summer, singing songs about Christian martyrs who stood up to tyrants in the name of God. My brother and sister and I learned catechism and sang in the choir, but we also attended public school and played Little League and did community theater. We read C. Lewis but also Beverly Cleary.

We listened to Amy Grant and Simon and Garfunkel. We were taught that evolution was a lie, with NPR playing in the background. We knew that women should submit to their husbands, but also that sex within the confines of marriage could be mind-blowingly good and that we should never be ashamed of our bodies. In Birmingham, Alabama, in the s, Christianity was the culture; but for my family, it was much more. We believed in the Bible stories my mother read us over our eggs each morning. They girded our lives. More than anything, they taught us that we were beautifully and wonderfully made in the image of God, and because of that we should respect ourselves and everyone else we encountered.

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They made us believe that our humanity held a divine spark. Before the Civil War, Christian abolitionists fought not just for the end of slavery but also for prison reform and humane treatment of the mentally disabled, while Wheaton College — the so-called Harvard of Christian schools — served as a stop on the Underground Railroad.

By the turn of the 20th century, mainstream Protestantism was engaged in a movement called the Social Gospel, which applied Christian ethics to social ills like child labor, poverty, war, and crime. They believed that the kingdom of God could, through social-justice initiatives, be realized in the here and now.

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There were prominent Protestants at the turn of the century who also trusted in science and, as scientific knowledge grew, accepted that the world was not created in six days but rather over millennia, and that humankind was a product of evolution. These were not necessarily hills on which Christianity needed to die — after all, evolution does not rule out the possibility of divine purpose — but the subsequent theological liberalism that grew out of these findings created a backlash that gave rise to fundamentalism, the belief that the Bible was fundamentally, historically, and scientifically true.

We have our own churches. We have a bus running to programs. The isolation created a stark religious and cultural divide in America. It was a fall from a great height. Out of the seeds of the ensuing resentment and cultural irrelevance — and as a means of overcoming them — American evangelicalism was born. By the s, Graham was preaching against communism and hobnobbing with presidents — though he once horrified Harry S. Truman by praying on the ground outside the Oval Office. He was interested in the political shape of things. In , 43 percent of Americans were members of a church; by , that figure had jumped to 63 percent.

Together, they reframed the debate, creating a playbook for a defense of white supremacy. With a sleight of hand, he recast the issue as a defense of religious liberty. Everett Koop, the films and accompanying book argued that abortion was infanticide. They began to see the political left as being the church of secular humanism. Despite having signed into law the most permissive abortion bill in the U.

At one point, my parents forbade TV altogether, and disconnected the stereo system in my car.


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We awaited the Rapture, when Christians would be spirited away and Jesus would return to deal violently with the mess humans had made of things. Over time, and even before the introduction of Fox News, whatever nuance we might have seen in the culture evaporated into a stark polarity. Zooming out, that cleaving was by design: It created a powerful us-versus-them mentality that mobilized the Christian base fiscally and politically.

We were Christian soldiers, and the weapons we had were our votes and our tithes. The wedge issues created during the culture wars of the Eighties and Nineties were thus not matters of equality and social justice or anything that might evoke the liberalism of the Social Gospel though Jesus spoke on such matters abundantly.

I was belligerent toward my gay and atheist friends. I picked fights and insulted them viciously. As the prayer group expanded, it became an enchanted sphere where supernatural things seemed to be happening all the time. I began having ominous dreams in which the school was flooded and taken over by monsters. Once, we found a candy wrapper in the ceiling of one of our members, Micah Moore; we burned it, because God showed us that it had been used to practice witchcraft. In the everyday college world of exams and choir concerts and dining-hall meals, these episodes seemed outlandish—and to outsiders, maybe even disturbing.

But within the Gnostic dream world of our small Charismatic enclave, they seemed perfectly normal. By the end of the next semester, several of us were already making plans to move to Kansas City. I was kicked out of the prayer group for the first time a year and a half later.

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Roughly two dozen of us were now living together in group houses in Missouri, sharing our money and working part-time jobs while we attended classes at IHOP University. Three nights a week, we worshipped together. I continued to live in the house, but I was completely isolated.