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Herein lies the challenge in deciphering the social and political implications of religious teachings: the same words can mean vastly different things to different people.A scholar of American Christianity presents a seventy-five-year history of evangelicalism that identifies the forces that have turned Donald Trump into a hero of the Religious Right. Many participants embraced conservative politics and rigid gender hierarchies, while others found the teachings compatible with more progressive causes and more egalitarian gender roles. Still, the movement encompassed diverse views. Tied to conservative organizations such as Focus on the Family, Promise Keepers was never as apolitical as McCartney claimed.
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Changing the language of covenant to that of “promise keeping,” he promoted male headship and female submission within his organization and incorporated a hierarchical leadership structure that tasked “shepherds” with holding others accountable. Before he converted to evangelical Christianity and founded the Promise Keepers movement, Bill McCartney was a devout Catholic who had been discipled by the Word of God community. The evangelical men’s movement of the 1990s, too, served as a vehicle for the broader transmission of these teachings. Mahaney, for example, was closely connected to other New Calvinist pastors who reshaped the landscape of conservative evangelicalism through organizations like Together For the Gospel (T4G) and The Gospel Coalition. Particularly within conservative evangelicalism, its teachings spread far and wide. The influence of the shepherding movement was not limited to formal communities. Opinion The religious right loves Trump's Supreme Court pick. suburbs, Word of God in Ann Arbor, Michigan, and Barrett’s People of Praise, founded in 1971 in South Bend, Indiana. It also influenced charismatic Catholic “covenant communities” such as Mother of God, located along with SGM in the Washington D.C. Mahaney’s Sovereign Grace Ministries (SGM). This philosophy of “shepherding and discipleship,” or “headship and submission,” took hold within evangelical charismatic networks such as Maranatha Christian Churches and C. Within this revival there emerged a “shepherding” discipleship movement seeking to provide order and discipline, this movement established hierarchical structures of authority and submission that critics have compared to “ a pyramid scheme for discipleship.” Any exploration of these questions, however, must be done with precision, guided by an understanding of the religious movement that has shaped Barrett’s beliefs, and also with an awareness of how that tradition intersects with American Christianity more broadly.īarrett’s People of Praise community traces its roots back to the interdenominational charismatic renewal that swept through American Christianity in the 1960s. Yet the precise nature of her beliefs, how those beliefs shape her judicial philosophy and how they align with democratic norms remain legitimate questions, particularly at a moment when American democracy appears less than resilient. Given this polarized context, it’s no surprise that leading Democrats have signaled a reticence to confront Barrett on the issue of her faith.