Co-authors of The Long Southern Strategy: How Chasing White Voters in the South Changed American Politics (Oxford University Press, 2019) Angie Maxwell, director of the Diane Blair Center of Southern Politics and Society and professor in Southern Studies at the University of Arkansas and Todd Shields, dean of the J. William Fulbright College of Arts and Sciences and a professor of political science at the University of Arkansas talk about the GOP’s Southern strategy beyond Goldwater and Nixon moved to capture voters opposed to the civil rights movement.
The history of evangelicalism in America is shot through with fear—but it also contains an alternative.
White conservative evangelicals in America are anxious people. I know because I am one.
Our sense of fear, perhaps more than any other factor, explains why evangelicals voted in such large numbers for Donald Trump in 2016 and continue to support his presidency.
The Pulitzer Prize-winning novelist and essayist Marilynne Robinson once wrote, “Fear is not a Christian habit of mind.” The great poet of the Jersey shore, Bruce Springsteen, sings, “Fear’s a dangerous thing, it can turn your heart black, you can trust. It’ll take your God-filled soul and fill it with devils and dust.”
Robinson and Springsteen echo verses in nearly every book of the Bible, the sacred text that serves as the source of spiritual authority in evangelical life. Moses told the Israelites to “Fear not, stand firm, and see the salvation of the Lord, which he will work for you today.” The Hebrew God told Job: “At the destruction and famine you shall laugh, and shall not fear the beasts of the earth.” The Psalmist wrote: “Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff they comfort me.”
The Gospel of John teaches Christians that “there is no fear in love, but perfect love casts out fear.” St. Luke writes: “Fear not, little flock, for it is your Father’s good pleasure to give you the kingdom.”
Despite all these scriptural passages, it is still possible to write an entire history of American evangelicalism as the story of a people failing miserably at overcoming fear with hope, trust, and faith in their God. But it is also possible to find evangelicals, drawing deeply from Christian theological resources, who sought to forge an alternative history.
A history of evangelical fear might begin with the 17th-century Puritans in Salem, Massachusetts, who feared that there were witches in their midst threatening their “city upon a hill” and their status as God’s new Israel. They responded to this fear by hanging 19 people.
But other evangelical options were available. As Puritans began to lose control over Massachusetts Bay, they might have turned to their sovereign God for guidance and trusted in his protection to lead them through a new phase in the history of the colony. Or they could have heeded the warnings put forth by those—such as Roger Williams, Anne Hutchinson, or the growing number of Baptists in the colony—who saw potential problems with such a close relationship between church and state.
Our history of evangelical fear might also include a chapter on the early 19th-century Protestants who feared the arrival of massive numbers of Catholic immigrants to American shores. They translated their panic into political organizations such as the nativist Know-Nothing Party and religious tracts cautioning fellow believers of the threat that such “popery” posed to their Christian nation.
But other evangelical options were available. Biblical faith requires evangelicals to welcome strangers in their midst as a sign of Christian hospitality. While some of the most prominent evangelicals of the era, such as Charles Finney and Lyman Beecher, were spewing anti-Catholic rhetoric, other evangelicals could not reconcile such hatred with Christian love. These evangelicals, as the historian Richard Cawardine has written, “could be found in all evangelical denominations” in the 1840 and 1850s.
A history of evangelical fear might also note that Catholics made up just one front in the battle for a Protestant America. “Infidels” made up the other front. At the turn of the 19th century, evangelicals went to war against unbelievers, deists, skeptics, freethinkers, and other assorted heretics who threatened the Godly character of the republic.
Elias Boudinot, a former president of the Continental Congress, agonized that unless he and his team of evangelical Federalists curbed the influence of the followers of Thomas Paine, the United States would end up like the Church of Laodicea in the Book of Revelation: “Because you are lukewarm [in your faith] … I am about to spit you out of my mouth.”
Jedidiah Morse, a Massachusetts minister and the author of geography textbooks, worried that the Bavarian Illuminati, a German anti-Christian secret society, had infiltrated America to “abjure Christianity, justify suicide, advocate sensual pleasures agreeable to Epicurean philosophy, decry marriage, and advocate a promiscuous intercourse among the sexes.”
When “godless” Thomas Jefferson was elected president of the United States in 1800, frightened New England evangelicals thought the Virginian’s henchmen would soon be arriving in their towns and homes on a mission to take away their Bibles.
Tucker Carlson is a creep. John Iadarola and Brooke Thomas break it down on The Damage Report. Follow The Damage Report on Facebook: https://www.facebook.com/TheDamageRep…
“Between 2006 and 2011, Tucker Carlson spent approximately an hour a week calling in to Bubba the Love Sponge, a popular shock jock radio program where he spoke with the hosts about a variety of cultural and political topics in sometimes-vulgar terms. During those conversations, Carlson diminished the actions of Warren Jeffs, then on the FBI’s “Ten Most Wanted Fugitives” list for his involvement in arranging illegal marriages between adults and underage girls, talked about sex and young girls, and defended statutory rape. Carlson, who was hired by Fox News in 2009, also used sexist language to talk about women, including then-co-workers at NBC and public figures. He referred to Martha Stewart’s daughter Alexis Stewart as “cunty,” called journalist Arianna Huffington a “pig,” and labeled Britney Spears and Paris Hilton “the biggest white whores in America.” He also said that women enjoy being told to “be quiet and kind of do what you’re told” and that they are “extremely primitive.”
Professor Janice Fiamengo from the University of Ottawa explains why she identifies as an anti-feminist. Fiamengo, a former feminist who in earlier years marched in “Take Back The Night” campaigns, has given lectures on feminist-related topics at the University of Toronto, Queen’s University, the University of Ottawa, and more, and has been featured on The Agenda with Steve Paiken as well as many videos here on Studio Brulé. Thanks to Jack Carter for bringing to my attention that the current “Yes Means Yes” laws sweeping across the continent actually first appeared at Antioch College in 1991, and were criticized for being impossible to obey. “Adopted in 1991 at the prompting of the “Womyn of Antioch,”” here are some links : https://www.thefire.org/antiochs-infa… http://www.d.umn.edu/cla/faculty/jham…