Trust, Truth and Trump image

Trust, Truth and Trump

Obviously I am now a pundit of no credibility whatsoever, having successfully bungled a) the UK election in 2015, b) Brexit and now c) the US election in 2016. But this explanation of Trumpism from Alastair Roberts, and its implications to church leaders, is of huge importance, whatever Trump does or does not do. Beginning with Trump's bizarre dismissal of the scientific consensus on vaccines and autism (i.e. that one does not cause the other), and in advance of a thoughtful application to areas like the recent Hatmaker controversy, he writes:

If we were to plunge directly into a scientific debate about vaccines, virtually every layperson could soon be shown to be out of their depth. At some point, all of us have to take someone else’s word for it. The difference between anti-vaxxers and the rest of the population typically lies less in their level of smarts than in their level of trust in authorities.

Trump’s argument against vaccines works because people no longer trust the authorities—the governments, the scientists, the medical professionals, etc.—who tell them that they are safe. The biased mainstream media, the liberal elite, lying politicians, activist judges, crony capitalists, politically correct academics, the conspiring government, scientists bought off by big business, hypocritical religious leaders: all are radically corrupt, motivated by self-interest, and radically untrustworthy. In such a situation, people’s realm of trust can become more tribal in character, focusing upon people of their own class, background, friendship groups, family, locality, ethnicity, nationality, religion, etc. and deeply suspicious of and antagonistic towards people who do not belong to those groups. This collapse of trust hasn’t occurred because the general public has suddenly become expert in the science behind vaccinations and discovered the authorities’ claims concerning vaccines to be scientifically inaccurate. The trust that has been lost was never directed primarily at such scientific claims. Rather, it was a trust in the persons and agencies that presented us with them.

Later, he begins to apply all this to church leaders:

To understand the future of evangelicalism, there are few things more important than attending to currently shifting networks of trust. If people are confident that evangelicalism will generally be opposed to same-sex marriage in twenty-five years’ time, for instance, I wonder whether they have been paying close attention to the movements that have been taking place. The most prominent voices that have opposed same-sex marriage are now regarded with deep distrust from many quarters, especially by the younger generations, not least on account of their politics and the abuse scandals that have tarnished their reputation. People no longer trust them as leaders, so their position on same-sex marriage is now thrown into greater question. Although they may officially have authority, practically they have little authority over the younger generations. Most of us have LGBT persons in our families and friendship groups and many of us have a much closer bond with them than with an older generation of Christian leaders. Many people’s trust in Scripture’s power to speak to issues of gender and sexuality has also been damaged through the influence of purity culture and the often hateful extremism and callousness that they associate with traditional evangelicals’ opposition to homosexual practice and same-sex marriage.

People trust people, not abstractions. Watch your life, and your doctrine, closely.

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