“According to a new Public Religion Research Institute (PRRI) poll, 75 percent of white evangelicals said they held a favorable view of the president.”
– CHARLIE MAY, Salon, APRIL 19, 2018. White evangelicals: Donald Trump is still our man!
“The tyrant is a child of Pride
Who drinks from his sickening cup
Recklessness and vanity,
Until from his high crest headlong
He plummets to the dust of hope.”
“Think not that your word and yours alone must be right. For God hates utterly the bray of bragging tongues.”
If ever there was a way to emphasize my disillusionment with evangelical Christianity it is the uncritical, fawning support evangelicals give to US President and serial liar, Donald Trump.
It is beyond shameful: neither the silence of disgust nor loud protest can express my indignation toward this distortion of Christianity.
And yet, on reflection, Christianity through the millennia has too often accommodated itself to perversity: from Byzantium through the Middle Ages, the Church’s closeness to 20th century fascist regimes in Central and South America and Europe.
I am reminded of the way some sycophantic (‘respected’) evangelical pastors gave their wholehearted support to Apartheid – and to it’s corrupt leaders like Magnus Malan, and in the post-apartheid dispensation ingratiated themselves to the likes of Jacob Zuma.
God deliver us from such a morally bankrupt Christianity. Thankfully there IS a prophetic Christian voice crying in the wilderness – and here I think of the progressive Christian voices like Benjamin L Corey at Patheos.
Trump’s Dehumanizing Language Is An Assault Against Our Christian Foundation
MAY 17, 2018 BY BENJAMIN L. COREY
RHEMA BIBLE CHURCH: apathy acknowledged:
While largely influenced by the faith message of American preacher, Kenneth Hagin, McCauley
– a born-again Christian preacher – having initially emphasized the prosperity gospel of material
wellbeing, became sensitized to the socio-political realities of South Africa in the late eighties.
This exposure drastically changed the perspective of the movement on prophetic theology and the political dimension of the Gospel. Pastor McCauley’s intervention in the socio-political arena began after he experienced a turning point at the aforementioned Rustenburg
Conference. During this event, a large number of church leaders from various denominations
acknowledged that Apartheid was a sinful process, they confessed their guilt in relation to it, and pledged themselves to the struggle for justice and equity. Pastor McCauley acknowledged that he had been apathetic to the political situation in South Africa and only then began to
take an active role in shaping change in South Africa. As Anderson accounts:
Ray McCauley, representing the IFCC, confessed the shortcomings of white Charismatics who ‘hid behind their so-called spirituality while closing their eyes to the dark events of the apartheid years. (Anderson 2005:73) [I really love this: like the Calvinists of the Dutch Reform Church, the theologians and ministers of the Charismatic movement misled the church then said a perfunctory “sorry” – throwing off their guilt like a mere inconvenience, while leaving a trail of spiritual chaos!]
He thus embarked on political interventions which included working with Dr Johan Heyns of the
Dutch Reformed Church and the Rev. Frank Chikane of the South African Council of Churches.
In addition, Pastor McCauley participated in the steering committee for the formation of the
National Peace Accord, an advocacy initiative working towards peace through negotiation. The newfound political engagement by the Rhema Movement called for the clarification of their views on issues such as: abortion, pornography, freedom of expression, gay rights,
interfaith dialogue, Christian political involvement and social transformation. These issues
were addressed through a publication called Power and Passion: Fulfilling God’s Destiny for
the Nation. The position of the Rhema Movement, amounted to a support structure for the
new government and the active promotion of democracy. While Balcomb amongst others
conclude that McCauley represented a category of pragmatists that simply responded to the
changing political landscape of South Africa, there was in fact a profound theological shift
taking place within the Rhema Movement, bringing about an acute moral awareness of the
socio-political and economic realities facing the nation. This has resulted in Rhema’s view
today which proposes that these realities, more so than any historic event, will shape the future of South Africa.
-https://www.google.co.uk/url?sa=t&source=web&rct=j&url=http://ngtt.journals.ac.za/pub/article/viewFile/293/403&ved=2ahUKEwic1p_d-oXbAhWLV8AKHfYtC5oQFjAGegQIABAB&usg=AOvVaw3B1qHD6kqZveWogtC-g2Ynrthermore strategic changes in the activitie