Read on conservative side of the Religious Right and one can catch a whiff of an anti-democratic spirit, a longing for something other. Is just the patriarchal longing by another name? Is something else at work?
On her Facebook page, Kristin Kobes DuMez ponders this in light of a new article at Sojo (currently paywalled) by David Gushee, “The Trump Prophecy.”
This is something I kept seeing in my research that caught me off guard—the lack of support for democracy in conservative evangelical circles. When you believe in a patriarchal, authoritarian chain of command, democracy doesn’t make sense. Plus, for presuppositionalists, why would you want corrupt ideas holding sway? The question I struggled with is how influential/pervasive these ideas are within evangelicalism more broadly. More prevalent than I one thought.
So I don’t see this as an after-the-fact turn to justify support for Trump.
This emerging taste for hierarchy is certainly culturally different from the traditional culure of the Plain Folk, or the Scots-Irish that have so nurtured the Religious Right, which in turn leads me to wonder if this perhaps is a continuing capture by (conservative) Catholic social teaching? On Right to Life, the Catholics won the narrative, so Evangelicals started talking about “Natural Law” and likewise got up in arms supposed abortifacients (even got Calvin to sputter about Plan B as I recall). Also look for the use of subsidiarity by Evangelical political thinkers. In this framework, Trad Catholics lean away from representative democracy so it’s not surprising that the ties to representative government also get loosened.
As an aside, we can note the use of “Natural Law” as a sort of catchall in the desegregation debate. C.f. G.T. Gillespie, “Segregation is one of Nature’s Universal Laws” in Jemar Tisby’s The Color of Compromise, Zondervan 2019. p. 133. Further, the authoritarian turn may also be an instance of what Michael Lind describes as Southern Bourbonism politics with its aristo-oligarchic, Big House style authoritarianism; another dark shadow of the Cotton Kingdom.
The authoritarian turn also destabilizes Evangelical theology. The suspicion that is built into the Reformation and especially its Baptist wing gets dulled. To reverse the James II “no bishop, no king” we instead have “king, so bishop.” And to the degree the authoritarian is shadow of the Cotton Kingdom, it becomes a white box, a substitution of the Evangelical proclamation of good news for all into a good news (only) for some.