The Godless Crusade: Religion, Populism and Right-Wing Identity Politics in the West

Americans are plagued by a pressing identity crisis. Secularization, individualization, and globalization challenge citizens in their expression of nationalism. The essence of what it means to be American seems to be slipping through their fingers.

Every successful civilization, every great united nation, is built on the bedrock of strong group identity and cultural bonds fostered in its inception. It is with this foundation that society finds its collective purpose and shared beliefs. How then, can Americans reclaim their identity and define their values in the face of this crisis?

Tobias Cremer, a junior research fellow at Pembroke College Oxford, addressed this in a launch event for his new book The Godless Crusade: Religion, Populism and Right-Wing Identity Politics in the West. Cremer points to the rise of a ripening populism, which has grown past its start as a fringe movement and now has the power to sway votes. Many have begun turning to religious references for guidance, on which he goes to say, “The populist right is just one of the latest manifestations of white Christian nationalism that has played a role in American Society for many decades.”

By examining Germany’s far-right party, Alliance for Germany (AfD), alongside the U.S. political landscape, Cremer explores the multifaceted nature of right-wing politics and its religious intersections.

An intriguing phenomenon highlighted by Cremer is the support garnered by former U.S. President Donald Trump at various stages of his 2020 campaign. Interestingly, during the primaries, he performed exceptionally well among Republicans who never attended church and his appeal diminished when pitted against individuals who actively practiced their faith. This suggests that religious affiliation alone did not dictate Trump’s support base early on. 

Instead, Trump strategically emphasized cultural identity issues and matters related to personal faith to rally to find this backing. By strategically stoking identity issues such as the “war on Christmas” and other cultural markers, Trump resonated with specific segments of the population, including those Republicans who rarely attend church services.

“If such intellectual alternative is available then these voters simply are unavailable for the populist right, however if such an alternative is lacking or taken over by the populist right then this religion breaks down,” Cremer emphasized. This is evident in Germany, where the Center-Right Christian Democratic Union (CDU) provides an alternative for Catholics and Protestants, limiting the support for the AfD. 

Similarly, in the United States, practicing Christians initially favored candidates like Governor Jeb Bush (R-FL) and U.S. Senator Marco Rubio (R-FL). However, as these alternatives were eliminated, they defaulted to the Republican candidate, Trump.

In Germany, churches have effectively created a social taboo against voting for the AfD by positioning themselves as pro-immigration and excluding AfD politicians from church events. This has made the churches vocal adversaries of the far-right and increased the social costs for church members to associate with populist movements. The same pattern is observed in other European countries, as demonstrated by the “Pope Francis effect” where the Pope’s stance in favor of immigration influenced support among French Catholics. 

The rise of right-wing populism has also witnessed a notable shift in priorities among its supporters. Economic, social, and moral concerns that were once significant have taken a backseat, as right-wing populist voters now place a greater emphasis on topics such as immigration, national culture, and national identity. This shift reflects the erosion of traditional sources of group identity in the face of modernization, leading to a crisis of identity and a new cleavage in society. In response, national populists have utilized Christianity as an identity marker, employing its symbols and language to represent their values. 

However, it is noteworthy that they maintain a certain distance from Christian values and beliefs. As Cremer aptly states, “Right-wing populists are using Christian symbols… [and] Christian language in the context of this identity politics primarily as insignia of a culturalized Christianism.” This phenomenon highlights the utilization of religious imagery for cultural identification rather than a genuine commitment to religious principles.

The pressing issue of an identity crisis in modern America has necessitated a deep examination of the country within where it originates and how it can be remedied. Cremer’s insightful analysis of the topic sheds light on the complexities and dynamics at play. Ultimately, reclaiming American identity requires navigating the delicate balance between preserving cultural heritage and embracing the inevitable forces of change. It is within this journey that the true essence of American identity, a tapestry woven from diverse cultural threads, can be rediscovered and celebrated.