Paul A. Pomerville, Why Didn’t Evangelicals “See Him
Coming”? Donald J. Trump’s Deception and Dismantling of American Democracy. Eugene,
OR: Resource, 2023.
Pomerville’s book examines the presidency of Donald J.
Trump, analysing and discussing the various aspects of his term and the lead up
to it. For example, he also discusses his business dealings, and his relations
with his family prior to entering the presidential race in 2015.
Pomerville focuses a lot on Trump’s character. He calls him
a “sociopath”, having the “common pathological personality disorder, malignant
narcissim” (65, see also p. 48–49, and 62). He describes him also as “a sick
fascist tyrant” (215) and “an immoral white-collar criminal”. There are other
descriptions of Trump, equally unflattering. Pomerville has an almost visceral
dislike of Trump.
The reason by Americans generally, and white evangelicals in
particular, supported Trump is that they were subjected to “gaslighting” by
him. “Psychology coopted the term “gaslighting” [from a 1944 movie, Gaslight]
to describe the actions of manipulative persons having pathological personality
disorders that attempt to steal another’s reality and impose their own”
(109–10). Trump has normalized the characteristics of gaslighting “in
narcissistic America” so that is has penetrated deep into the American psyche
(see 167). Trump has developed a five-step gaslighting scheme, which operates
as follows (see 118–19):
(a) Stake a claim: often a lie
difficult to challenge or prove.
(b) Advance and deny: “advance
the false claim while creating speculation on it while appearing noncommittal,
even denying it” (119)
(c) Create suspense: keep media
focused on the claim by stating that the evidence will soon come out.
(d) Discredit opponent: attack
their personal character or their motives.
(e) Win: “Declare victory, whatever
the outcome is or the circumstances are” (119).
Pomerville claims that Christians who listen to the voice of
Donald Trump, are choosing to follow him and listen to his voice over listening
to the voice of Jesus Christ. They show that they either do not choose to, or
could not recognise that Trump is “a morally and spiritually bankrupt human
being”, or they are “not even trying to distinguish good from evil” (249). What
is required is repentance and turning back to “a faith-connection with Jesus
the Lord of life” (251).
Pomerville’s book is a sustained diatribe against Trump, and
others get swept up in the condemnation of Trump and described as “corrupt”,
e.g. the Attorney General William Barr. Unfortunately, in my opinion,
Pomerville’s bitter invective is marred by an analogy drawn with the
gaslighting by Jewish Christians led by former Pharisees against the wider
church (see 139). He also writes of “Pharisees [in Jesus’s day] continu[ing]
their gaslighting by teaching the corrupt Israel-centered, postexilic Judaism”.
This is in danger of coming across as both anti-Jewish and a denigration of
Judaism. In the latter part of the chapter (Chapter Seven) in which this
occurs, he writes about “[d]ispensational theology and a radical Christian
Zionism” which are “Israel-centered, not Christ-centered” (153). This
has become a central piece of an “Israel-centered evangelical theology” which
is a “cultural blind spot among evangelicals that affects their view and
interpretation of the whole New Testament” (155, and see all of 153–156).
About the author (from the back cover page): “[He]
has a PhD in intercultural studies from the School of World Mission at Fuller
Seminar. He served as a missionary to Asia and Europe, graduate professor, and
department chair of Christian missions and cross-cultural communications at the
Assemblies of God Seminary. He was a police officer with the Seattle Police
Department, trained police officers across the United States, as well as in
Bosnia-Herzegovina and East Timor, serving as Assistant Police Commissioner
with the United Nations police. He now lives in Bali.”
Amy Hawk, The Judas Effect: How Evangelicals Betrayed
Jesus for Power. Eugene, OR: Cascade Books, 2024.
This is a most personal book. Hawk describes her devastation
at the way in which the evangelical church embraced Trump in 2016. She could
not remain in her local Assembly of God community. She writes in a forthright
manner, and engages in some plain-speaking, at times taking a “prophetic”
stance, see e.g. calling men out for abuse and bullying behaviour towards women
(p. 107)
Hawk, whose father was a decorated veteran, a fighter pilot who was shot down and captured by the North Vietnamese Army, was particularly stung by Trump’s attitude to veterans. She describes Trump as a “bully-ruler”. She also attributes his bullying behaviour (drawing on an account of Trump's upbringing by his neice, Mary Trump) to a difficult relationship with his father, where he acted in a bullying way to attract his father's attention and earn "the recognition he so desperately craved" (see pp. 131-32). She writes of Trump claiming to be a "baby" believer (a "baby Christian"), but states that he "drags God's glory through the mud" (78-79, quote on 79).
Chapter 9 “Test the Spirits” is an interesting feature of
the book in that it is a sustained comparison between Adolf Hitler and Donald
Trump, comparing their characters, and attitudes and actions. It is telling
that she writes: “Only one book has been confirmed–both by Trump and by his
ex-wife Ivana–to have rested on his night stand: Mein Kampf by Adolf
Hitler” (62).
About the Author (from the back cover): “In 2016, Amy
Hawk was a hyper-patriotic, Jesus-loving, white, evangelical, church-attending,
and ministry-leading wife and mom living in a small town in the Pacific
Northwest. She came into the election determined to vote Republican, but when
she saw the video of Donald Trump mocking a disabled journalist, she hurled
herself off the Trump train and never looked back…She lives in Oregon with her
husband and their tiny Yorkie. They have two young adult children.”
Both Hawk and Pomerville canvas many of Trump’s actions, attitudes and misdemeanours, such as the lies he tells, his misogynism and sexual predation, his incitement of the January 6, 2021, and his refusal to accept he had lost the 2020 election, the court cases against him, and his behaviour as a businessman before his election (e.g. refusing to pay creditors, etc), along with many other aspects of Trump’s character and actions.
The following two books, unlike those by Hawk and Pomerville
were written before the 2020 Presidential election. They traverse many of the
same issues, and aspects of Trump’s character and actions as the two above.
However, Wallace’s book provides an insight into the kind of “history” of fundamentalist/evangelical
preaching that lay the groundwork, as it were, for Trump’s appeal, and why his
style of rhetoric resonates with fundamentalist/evangelical audiences. The book
edited by Ronald Sider is probably the best for getting an overview of the
reasons for Trump’s appeal to many evangelical Christians in the US.
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Rodney Wallace Kennedy, The Immaculate Mistake: How
Evangelicals Gave Birth to Donald Trump. Eugene, OR: Cascade Books (imprint
of Wipf and Stock), 2021.
I am not sure what to make of this book. It does not really
deliver on its title. It does show how Trump’s behaviour and rhetorical style
mirrors a number of revivalist, and evangelical, or fundamentalist preachers in
US religious history. It does show how and why a certain brand of evangelical
is attracted to Trump’s style and even policies (see p. 13). But much of the
book attends to other matters, and takes a number of digressions (Trump is lost
sight of as Kennedy discusses at length in one chapter the sermon of Dr.
Jeremiah Wright in which he excoriates America). The final chapter turns into a
long peroration on racism and the “cloak of invisibility” that white
evangelicals throw over the question of whether there is systemic racism in the
US.
“The Immaculate Mistake” of the title is a reference to
Trump’s birtherism claims against Obama, which Kennedy turns against Donald
Trump to ask “where was Trump born?”: Trump he claims was born from evangelical
hopes of a “dream” candidate: and “a carnival of fake prophets,
charismatics, Pentecostals, and
independent network preachers on television” have given birth to Donald Trump
(1).
The book centres on an analysis of four evangelical
preachers with whom Trump is compared in terms of his rhetoric, and some of his
attitudes (which mirror theirs). These four also supply “tropes” that define
Trump’s style of speech and behaviour. So, for example, the first, Billy Sunday
(“Vaudeville Revivalist”) provides an analogy to Trump in terms of being an
“outlaw” who attacks the elite, who revelled in crowds, whose language was “a
raw, visceral, vaudeville rhetoric” (25), full of “bar talk”, bragging, and
profanity.
J Frank Norris and Trump both share characteristics in being
“real fighters”, facing numerous legal battles and pugnaciously combatting
critics and protestors. The trope of “enemy” defined Norris’s life, as it does
Trump’s; and both engage in “a rhetorical perversion” that departs from
accepted norms of religion and politics.
Jerry Falwell, Sr., and Trump share the characteristic of
“getting even” with those who cross them, and display the “rhetoric of
ressentiment” (“a psychological state arising from suppressed feelings of envy
and hatred that cannot be acted upon”, [68]), and resentment. Trump plays on
these feelings amongst his supporters. The evocation of Falwell also raises the
issue of racism in evangelicalism.
Finally, Kennedy considers the case of the Rev. Dr. Robert
Jeffress, who is not only a close confidant of Donald Trump, but also
represents the trope of American nationalism, and the opposition of
fundamentalism to liberalism. In the chapter (Chapter Four) on Jeffress,
Kennedy analyses two sermons, one by Jeffress that holds up America as a
“Christian Nation”, and meshes with Trump’s “Make America Great Again” (or
American exceptionalism) mantra. The other is by Jeremiah Wright, in which
Wright preaches against confusing God and government.
A couple of chapters consider the tendency of evangelicals
to compare Trump with Cyrus, or Saul, Samson or Solomon. Kennedy shows how
Cyrus possessed “a more generous spirit” than Trump (136), and, unlike Trump,
“put in place a humane foreign policy” (138). The comparison with Solomon
focuses on how Solomon gained his power and the kingship by deception, and misused
his position. The comparison with Samson evokes the idea of a strongman which
does not ring true, while Saul represents vengefulness and insecurity.
The final chapter (Chapter 7: Aristotle to the Rescue; Or
Alternative Rhetorical Tropes for Evangelicals and Trump) covers some
alternative “secular characters [as] more acceptable tropes for understanding
the character of Trump” (162): Tony Soprano (HBO’s mafia don), the Southern
“Good Old Boy”, and Vladimir Putin. Finally, the book ends with an examination
of the “cloak of invisibility” that evangelicals throw over the issue of
racism. It also looks at some of the ways in which attempts are made to
undermine examination of racism by claiming the issue is about other things
such as “history”, or allegiance to the flag, or being against political
correctness.
One of the difficulties with the book is that it uses the
term “evangelical” very loosely. It seems to me that moderate evangelicalism,
or what might be terms “IVF”, “Urbana” and perhaps even “mainstream
evangelicalism” is ignored. Early on in the book, Kennedy does use the phrases
“fundamentalist-to-evangelical” and “fundamentalist-to-evangelical
conservatives”, and “conservative evangelicals”, in an attempt to delimit the
type of evangelical he has in mind (see pp. 12, 13, and his statement that
Trump’s inauguration “was the coronation of a religious
constituency–conservative evangelicals” [13]). But this is soon dropped for the
simple descriptor “evangelicals”.
Another problem is that Kennedy does not so much show that
evangelicals created Donald Trump, as that a brand of evangelicals, or a
collection of evangelical preachers have provided tropes and models of Trump’s
own brand of rhetoric and political operation. It is true a (possibly large)
part of the evangelical constituency has helped Trump get elected, and have
supported him and his policies. But it is perhaps a bit of a stretch to say
that evangelicals “gave birth to Donald Trump”.
The book itself is less helpful in understanding Trump’s
presidency, and achievements: and the connection with evangelicalism, than I
had hoped. For one who appears to put a lot of stress on rhetoric, the book is
also surprisingly digressive, and in places repetitive. Kennedy also writes one
or two incomprehensible or incomplete sentences. For example, on p. 152, he writes: “They
[preachers] call America back to God; evangelicals call God to Trump.” What
exactly is meant by that? And what is “ad baculum” (see p. 171)? I can only
assume it means something like “beating someone, taking the stick to someone”,
from the Latin: baculum – nt. Stick, walking stick, lictor’s staff. Ad =
to, hence “to the stick”?
Kennedy is himself an evangelical: a southerner, and a
fundamentalist in days gone by. He is described, and describes himself as a
preacher (a preacher trained in what he calls “a seminary-trained,
Aristotelian” style, as well as a form of “Black rhetoric”, or “the Black
prophetic preaching tradition” [4]). The book is, in a sense, an extended
sermon.
Ronald J. Sider, ed. The Spiritual Danger of Donald
Trump: 30 Evangelical Christians on Justice, Truth, and Moral Integrity. Eugene, OR: Cascade Books, 2020.
Introduction (Sider)
More and more Americans are rejecting Christian
faith…especially young people, including evangelicals, because of what they
consider immoral, fundamentally wrong, political engagement by Christians,
especially evangelical Christians (xxi).
Part 1: On Trump.
Chapter 1: Why “Mere” Words Matter (Mark Galli).
Galli is interested in Trump’s “public character, in his
habitual public actions, and, in this case, his caustic public words when he
acts as President” (7). Concerned about evangelical supporters to speak
openly and truthfully about this.
Chapter 2: God Hates A Lying Tongue (Chris Thurman).
Trump a pathological liar. Details the many lies that Trump
has told. But does not really strike at the heart of the issue which is that
Trump has eroded the trust in factual reporting, in “truth”, and in evidence.
Chapter 3: Donald Trump’s Low View of Women (Vicki
Courtney)
Discusses Trump’s misogynistic demeaning of women, and
objectification. No witness to gospel if stand for non-objectification,
chivalrous attitude to women but then excuse Trump.
Chapter 4: Race-Baiter, Misogynist, and Fool (Napp
Nazworth).
Trump’s race relations rhetoric and the reality emboldens
white, far-right, and stokes fear of non-whites. Trivialised the
Charlottesville episode by generalising and denying the gravity of the
situation. Deals with attitudes to women. Trump boasts about his IQ but is a
“fool” in the biblical sense (that is uses anger, failure to listen to advice,
insults and unwise language, etc.)
Chapter 5: Humility, Pride, and the Presidency of Donald
Trump (Michael Austin).
More on Trump’s lies, especially the overblown claims. [It
Trump merely a blowhard?]
Chapter 6: The Trump Brand and the Mocking of Christian
Values (Irene Fowler).
Writes about Trump’s mocking approach and failure to live by
Christianity’s “core values” of a hunger and thirst for righteousness, love for
God not things of this world, loving others, glorifying God not oneself, care
for the hurting and oppressed, dedication to the truth.
Chapter 7: 10 Reasons Christians Should Reconsider Their
Support of Trump (Christopher Pieper & Matt Henderson.
Trump’s personality and “flaws”:
Character: (1) lacks compassion (2) appeals to fear and
anger, (3) lies.
Relationships: (1) hostile to women, (2) speaks about
daughter in a disrespectful and sexualised way; (3) does not love enemies,
cultivates antagonism; (4) does not model sacrifice or altruism.
Values: (1) does not seem to care about the poor; (2) loves
money more than God or others.
Chapter 8: President Trump and the COVID-19 Epidemic
(Ronald J.Sider).
Trump’s attitude to Covid-19 epidemic was cavalier, denied
its seriousness, then finally declared it a pandemic, stating that he had known
this all along.
Part II: On Evangelical Support of Trump.
Chapter 9: The Deepening Crisis in Evangelical
Christianity (Peter Wehner).
Many Trump supporters think that God has chosen Trump. 2019
approval for President Trump among white evangelical Protestants 25 points
higher than national average. Evangelical support for Trump is doing
damage–perhaps irreparable–to the church; many young people turning away.
Chapter 10: Donald Trump and the Death of Evangelicalism
(Randall Balmer).
Traces the “long and lingering illness” of evangelicalism
from its more progressive, socially concerned and values driven character in
the C18th, early C19th to the move to the right in the 1970’s and the embrace
of “right” mores and values and capitalism etc.
Chapter 11: Will the Evangelical Center Remain Silent in
2020? (Ronald J. Sider)
Only small number of evangelicals spoke publicly about Trump
in opposition to his words and actions. Outlines some of the damaging things
that Trump has done. States that evangelicals should reflect on whether Trump’s
policies and actions align with a “biblically balanced agenda.”
Chapter 12: Voices from the Global Evangelical Community
(J. Samuel Escobar, David S. Lim & D. Zac Niringiye).
Chapter reproduces “A Call for Biblical Faithfulness Amid
the New Fascism” by the International Fellowship for Mission as Transformation.
Three evangelicals outline why they cannot support President Trump.
Chapter 13: “If You Board the Wrong Train…” American
Christians, Dietrich Bonhoeffer, and Donald Trump (Stephen Haynes).
Bonhoeffer’s legacy is being co-opted to support Trump. This
is a travesty of what Bonhoeffer stood for (see pp. 111–112 on the Cyrus
analogy).
Chapter 14: Hymn for the 81% (Daniel Deitrich).
A poetic “complaint” against the evangelical support for
Trump.
Chapter 15: Trump, the Last Temptation (George Yancey).
Christianophobia is a felt threat by US evangelicals. Hence
support for Trump who is seen as someone who will protect them. This is
misguided (a) culture needs changing, leaders can only do so much for limited
time to protect against anti-Christian changes to culture. (b) Trump will
exacerbate Christianophobia because support for him will simply confirm those
with anti-Christian views in their opinion of Christians. (c) Causes split
among Christians. See p. 130 on damage and unwillingness of Trump’s evangelical
supporters to call him out.
Chapter 16: Immoral, Spineless, Demonic, Prideful, Blind,
Stupid, and Lacking in Grace? (Chris Thurman).
Evangelical leaders demean those who do not support Trump.
Must learn to disagree in love. See p. 137 on Trump and 2 Timothy 3:1–5.
Chapter 17: Setting Your Own Rules and Cognitive
Dissonance. (Edward G. Simmons, David C. Ludden, & J. Colin Harris).
Evangelical leadership’s justification of Trump and
demonising of those who oppose Trump. Able to do this through living with cognitive
dissonance.
Part III: On Theological, Historical, and Constitutional
Issues Regarding Trump.
Chapter 18: Christ the Center and Norm (Miroslav Volf
& Ryan McAnnally-Linz)
Christian commitment has a public (hence, political)
dimension but kingdom values are antithetical to worldly power.
Chapter 19: Evangelical Double-Mindedness in Support of
Donald Trump (James W. Skillen & James R. Skillen).
Two “Exodus” stories in conflict with one another (a) Exodus
from Egypt, cf. Great Britain (i.e. the “escape” of Pilgrims, non-conformists
from England, and independence, notion of being “a city on a hill” etc. (b)
Afro-American exodus internally from political and social oppression.
Chapter 20: What White Evangelicals Can Learn about
Politics from the Civil Rights Movement (John Fea).
Humility, non-violence, hope.
Chapter 21: At Odds: The Collision of Scripture and
Current Immigration Policy (Reid Ribble).
Immigration policy: Have evangelicals forgotten their
compassion and that immigrants are also children of God?
Chapter 22: Quo Vadis, America” (Steven E. Meyer).
Changed political landscape (a) political-cultural split on
“tribal” lines – entrenched positions, ideas, etc. (b) The two major political
parties are stuck in the past.
Christians/evangelical Christian support Trump out of fear.
Fundamentalist Christians support Trump–not evangelicals per se. Trump
is after power–supporting evangelical causes aid this, therefore his support is
a means to an end.
Chapter 23: Three Prophetic Voices against Silence
(Edward G. Simmons).
Examines the work of Walter Brueggemann, Jon Meacham, and
Madeleine Albright on Trump and the dangers he poses.
Chapter 24: An Anvil Which Wears Out Many Hammers
(Christopher Hutchinson).
Must not compromise Christian principles and allegiance to
Christ for the sake of political power.
Chapter 25: The Constitution and Faith (Julia Stronks).
(a)
Does the Constitution
matter? Yes. Does Donald Trump honour the Constitution? Seems not – doubtful.
Does it matter? Yes.
Afterword: On Returning to Christ (Ronald J. Sider).
A plea to work to find unity, or to find ways to
respectfully disagree and discuss differences of political opinion. Suggestions
given on ways this could be done.
