To many evangelicals today, the enemy is no longer secular America, but their fellow Christians, people who hold the same faith but different beliefs.

He goes on to warn that “the broader evangelical population has increasingly heeded populist leaders who dismiss the results of modern learning from whatever source.”

it isn’t simply the case that much of what is distinctive about American evangelicalism is not essential to Christianity; it is that now, in important respects, much of what is distinctive about American evangelicalism has become antithetical to authentic Christianity. What we’re dealing with—not in all cases, of course, but in far too many— is political identity and cultural anxieties, anti-intellectualism and ethnic nationalism, resentments and grievances, all dressed up as Christianity.

The historian Mark Noll’s 1994 book, The Scandal of the Evangelical Mind, will be rereleased next year.

Earlier this year, the Christian polling firm Barna Group found that 29 percent of pastors said they had given “real, serious consideration to quitting being in full-time ministry within the last year.” David Kinnaman, president of Barna, described the past year as a “crucible” for pastors as churches fragmented.

In his words, “The gentleness of Jesus was utterly discarded” by those who felt he wasn’t championing their cultural and political agendas aggressively enough.

The conservative writer David French, who lives in Tennessee, has written about the South’s shame/honor culture and its focus on group reputation and identity. “What we’re watching right now in much of our nation’s Christian politics,” he wrote, “is an explosion not of godly Christian passion, but rather of ancient southern shame/honor rage.”

“Evangelical militancy is often depicted as a response to fear,” she told me. “But it’s important to recognize that in many cases evangelical leaders actively stoked fear in the hearts of their followers in order to consolidate their own power and advance their own interests.”

Kristin Kobes Du Mez, a history professor at Calvin University and the author of Jesus and John Wayne: How White Evangelicals Corrupted a Faith and Fractured a Nation, argues that Trump represents the fulfillment, rather than the betrayal, of many of white evangelicals’ most deeply held values. Her thesis is that American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism.

“‘Evangelical’ used to denote people who claimed the high moral ground; now, in popular usage, the word is nearly synonymous with ‘hypocrite,’” Timothy Keller, one of the most influential evangelicals in the world, wrote in The New Yorker in 2017.

“In American pop-culture parlance, ‘evangelical’ now basically means whites who consider themselves religious and who vote Republican,” according to the Baylor University historian Thomas Kidd.

The prosperity gospel is an umbrella term for a group of ideas — popular among charismatic preachers in the evangelical tradition — that equate Christian faith with material, and particularly financial, success. It has a long history in American culture, with figures like Osteen and Jim and Tammy Faye Bakker, glamorous, flashily-dressed televangelists whose Disneyland-meets-Bethlehem Christian theme park, Heritage USA, was once the third-most-visited site in America.