Wayward Christian Soldiers

Charles Marsh is a professor of religion at the University of Virginia. In a NYTimes editorial today he says that American evangelicals have compromised their faith in order to gain access to power.

IN the past several years, American evangelicals, and I am one of them, have amassed greater political power than at any time in our history. But at what cost to our witness and the integrity of our message?

Recently, I took a few days to reread the war sermons delivered by influential evangelical ministers during the lead up to the Iraq war. That period, from the fall of 2002 through the spring of 2003, is not one I will remember fondly. Many of the most respected voices in American evangelical circles blessed the president's war plans, even when doing so required them to recast Christian doctrine.

Charles Stanley, pastor of the First Baptist Church of Atlanta, whose weekly sermons are seen by millions of television viewers, led the charge with particular fervor. "We should offer to serve the war effort in any way possible," said Mr. Stanley, a former president of the Southern Baptist Convention. "God battles with people who oppose him, who fight against him and his followers." In an article carried by the convention's Baptist Press news service, a missionary wrote that "American foreign policy and military might have opened an opportunity for the Gospel in the land of Abraham, Isaac and Jacob."

As if working from a slate of evangelical talking points, both Franklin Graham, the evangelist and son of Billy Graham, and Marvin Olasky, the editor of the conservative World magazine and a former advisor to President Bush on faith-based policy, echoed these sentiments, claiming that the American invasion of Iraq would create exciting new prospects for proselytizing Muslims. Tim LaHaye, the co-author of the hugely popular "Left Behind" series, spoke of Iraq as "a focal point of end-time events," whose special role in the earth's final days will become clear after invasion, conquest and reconstruction. For his part, Jerry Falwell boasted that "God is pro-war" in the title of an essay he wrote in 2004.

The war sermons rallied the evangelical congregations behind the invasion of Iraq. An astonishing 87 percent of all white evangelical Christians in the United States supported the president's decision in April 2003. Recent polls indicate that 68 percent of white evangelicals continue to support the war. But what surprised me, looking at these sermons nearly three years later, was how little attention they paid to actual Christian moral doctrine. Some tried to square the American invasion with Christian "just war" theory, but such efforts could never quite reckon with the criterion that force must only be used as a last resort. As a result, many ministers dismissed the theory as no longer relevant.

Some preachers tried to link Saddam Hussein with wicked King Nebuchadnezzar of Biblical fame, but these arguments depended on esoteric interpretations of the Old Testament book of II Kings and could not easily be reduced to the kinds of catchy phrases that are projected onto video screens in vast evangelical churches. The single common theme among the war sermons appeared to be this: our president is a real brother in Christ, and because he has discerned that God's will is for our nation to be at war against Iraq, we shall gloriously comply.

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What will it take for evangelicals in the United States to recognize our mistaken loyalty? We have increasingly isolated ourselves from the shared faith of the global Church, and there is no denying that our Faustian bargain for access and power has undermined the credibility of our moral and evangelistic witness in the world. The Hebrew prophets might call us to repentance, but repentance is a tough demand for a people utterly convinced of their righteousness.

This is the essential flaw in popular evangelical faith: certainty. There is no self-criticism or self-doubt. They are absolutely certain that they speak for the "truth," for God, and understand the meaning of Christian scriptures. They believe there is a received Truth that is without error, and they believe they have it. A more nuanced evangelical message holds that there is a received Truth that is without error, and our task is to humbly try and conform our lives to it. Nuance, however, does not win elections or get media attention.