The Debate over Evangelicalism: Cultural or Theological Phenomenon?

“Who gave us Trump?”

This question has driven conversations at every level across America, and generated innumerable articles, books, podcasts, and talking-head shows since DJT appeared on the political scene.

A relevant corollary question is: “Why did more than three-quarters of white American evangelicals vote for him, not once, not twice, but three times?”

The Holy Post podcast devoted its September 23, 2026 episode to “The Debate over Evangelicalism”, an attempt to give a perspective on evangelicalism and the reasons for its support of DJT, in conversation with three recently published books: In Defense of Evangelicalism: A Response to Its Cultured Despisers by Bonnie Kristian, Live, Laugh, Love: The Secret History of White Christian Women and the World They Made by Kristin Kobes DuMez, and What Has Justice to Do with Righteousness?: Reclaiming the Intersection of Protest and Prayer, by Charlie E. Dates.

In this episode the hosts[1] discuss American evangelicalism’s cultural, institutional, and political history and influence, particularly in relation to the fragmentation we are experiencing in our culture. The question of whether the electoral success of DJT is a bug or a feature of evangelicalism is present in the background without being discussed in depth.

The discussion centered primarily on the cultural and institutional characteristics of evangelicalism: evangelicalism as a historical movement, a cultural identity, a sociological category, an institutional system.

What struck me was the emphasis on the historical, cultural, sociological, and institutional characteristics of evangelicalism as the beginning of an answer to the question of who gave us Trump. Evangelicalism as a theological tradition received less attention.

I am becoming convinced that the fundamental theological beliefs of evangelicalism deeply affect historical, cultural, sociological, and institutional dynamics over centuries, resulting in various kinds of good and bad fruit. Trump is, in my opinion, a bad fruit.

The purpose of this article is simply to point out that I think much of the debate about evangelicalism neglects the theological issues, and to name a few of the theological underpinnings of evangelicalism that could produce – have produced – bad fruit[2]. I will only name them; much more time and thought needs to be invested to understand how theology influences cultures and make the connections between evangelical theology and its manifestations.

Evangelicalism that has produced bad fruit is:

1.     Transactional: Salvation is made possible through an exchange. Christ does something for me so that I can receive something from God. If that transaction does not happen (or is not applied), salvation does not happen.

2.     Violent: Salvation is understood as requiring an act of violence. That act of violence originates with, is perpetrated by, or is commanded by God (Old Testament sacrifices, Jesus’ death).

3.     Conditional: God accepts/forgives/saves only when certain conditions are met. A major discussion within the church through the millennia has been and is “what are those conditions – which combination of faith and works?”.

4.     Individualistic: Salvation is fundamentally understood as the fate of the individual after death: is the final destination heaven or hell for the individual?

5.     Exclusionary: The conditional nature of salvation means that some will be saved and others will not. Boundaries exist between people who are “in” and people who are “out”.

6.     Triumphalistic: God’s people possess truth and will overcome anyone who opposes God (or them). The victory is certain; the ‘enemy’ must ultimately be defeated.

These theological roots are grounded and lived out in an atmosphere of often unrecognized and unnamed fear. Fear of eternal conscious torment for myself or for others permeates every aspect of these theological commitments and motivates much of the Christian life: evangelism, holiness living, missionary dedication, financial sacrifice, suppression of emotions.

These 6 theological foundations can almost perfectly describe the thrice-chosen by evangelicals and current president of the United States. He is supremely transactional; does not understand or need to ask forgiveness; many see him as narcissistic; he appreciates the use of force (physical or psychological); he openly excludes anyone who opposes him; he is supremely triumphalistic.[3]

It is hard for me to escape the conclusion that part of the answer to the questions “Who gave us Trump?” and “How could 80% of white evangelicals vote for him three times?” can be found in these fundamentals of evangelical theology. Is he a bug or a feature? With Kristin Kobes DuMez, but for other reasons, I conclude: feature.

Evangelicalism is most certainly a historical movement, a cultural identity, a sociological category, an institutional system.

But, these all rest on and are driven by the theology. My hope is that we will dive more deeply into the theology upon which everything else rests, so that we can understand better what has happened and make changes that are more than superficial.

“You will know them by their fruit,” Jesus said.

[1] Skye Jethani, Kaitlyn Schiess, Esau McCaulley, Phil Vischer

[2] I focus here only on the beliefs that, in my opinion, are producing bad fruit. I do not deny that evangelicalism has produced much good fruit.

[3] The reader may think: he has TDS to such an extent that he is understanding evangelical theology through the personality of DJT. I do not believe that is the case. I have never written down these 6 beliefs of evangelicalism until right now (I have, of course, thought of them before), and it was only after I saw them in print that I thought – wow, that is DJT to a “T”!