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The following is an adapted excerpt from Katherine Stewart's New York Times bestsellerMoney, Lies and God: Inside the Movement to Destroy American Democracy.

In the decades immediately following the Declaration of Independence in 1776, the new American republic became the modern world’s first great exporter of democratic revolution. “This ball of liberty, I believe most piously, is now so well in motion that it will roll round the globe, at least the enlightened part of it, for light and liberty go together,” Thomas Jefferson wrote. “It is our glory that we first put it into motion.”

Today, however, sectors of the American right have become exporters of the antidemocratic counterrevolution. Not sated with their efforts to replace democratic pluralism with authoritarianism at home, America’s Christian nationalist activists have pushed their ideas and agendas out to other countries around the world. Joining the new American counterrevolutionaries are a host of “anti-woke” culture warriors from the New Right along with the white supremacists, men’s rights activists, New Traditionalists, and others they inspire. Some groups in those other countries have proved receptive to the new ideologies. A global antidemocratic reaction has emerged that in turn contributes to the counterrevolutionary process in America.

The geopolitical axis around which this sector of the global antidemocratic reaction now turns is an extraordinary alliance between a dominant wing of the Republican Party in the U.S. and the Russian dictator Vladimir Putin. Even while Vladimir Putin continues to prosecute his war of aggression in Ukraine and crush democracy in Russia, with assassinations of journalists and political opponents, widespread imprisonment, and kleptocratic arrangements, the right wing of the Republican Party hails him as a hero and a strong leader.

Under President Trump, the United States has become a flashing red beacon of hope for a new, global, religious, right-wing populist movement. It calls itself a “global conservative movement” and claims that it seeks to “defend the natural family.” But it’s really about taking down modern democracy and replacing it with authoritarian, faith-based ethno-states. And you could say that it started in America -- or at least in some long-ago encounters between some Americans and some Russians.

A key figure in the global counterrevolution is Allan C. Carlson, born in Iowa in 1949 and now professor emeritus at Hillsdale College, the private Christian nationalist enterprise in Michigan. Early in his academic career, Carlson concluded that the collapse of “the natural family” was the source of every major social problem in the United States. By “natural family,” he meant a family consisting of a male head of household winning bread and embodying the dominant masculine virtues in overseeing his brood; a subordinated female domestic worker embodying the feminine virtues; and their (preferably numerous) children. Abortion was a threat to the natural family, but much bigger threats, to judge from Carlson’s preoccupations, were feminism and, perhaps worst of all, “the homosexual agenda.”

Carlson announced his hatred of all things homosexual very early in his career, and he was rewarded in 1988 when the Reagan administration appointed him to head a National Commission on Children, a position he held until 1993. It was in the context of that work that Carlson took a fateful trip to Russia in 1995. In Moscow, Carlson met with a pair of sociology professors, Anatoly Antonov and Victor Medkov, who shared his concerns about the rise of women’s equality and gay rights. By their own account, the Russians learned a great deal from Carlson, and they translated his work with reverence. The outcome of the meeting was the establishment in 1997 of the World Congress of Families (WCF), a group intended to unite America’s Christian right with like-minded activists in Russia and Europe.

The WCF soon picked up support from its two main constituencies. In America, Brian S. Brown and his fellow leaders of the National Organization for Marriage formed common cause with other reactionary groups such as the ADF and Focus on the Family, along with international allies such as the Spain-based advocacy group CitizenGO, representatives from the Vatican, the far-right Fidesz Party in Hungary, and the far-right Law and Justice (PiS) party in Poland, among others. In Russia, the contributors and participants came from the echelons of the new ruling elite and priestly class.

Over the subsequent three decades, Carlson’s American-born-and-bred politics would rise to power alongside the new Russian oligarchy—and then it would turn around to hit back hard at America.

The global holy war has an unmistakably theocratic vision for the future. “I think this collaboration, cooperation, this synergy between the church and the state in Russia, is the key to the defense of traditional family values,” said Alexey Komov, an affable and attractive Russian activist who has involved himself in the American Homeschool movement as well as the American Christian film industry. According to the journalist Casey Michel, Komov has worked with Konstantin Malofeev, a Russian oligarch with links to pro-Russian military and political leaders in eastern Ukraine. Malofeev’s television station, Tsargrad TV, which was launched with the help of former Fox News producer Jack Hanick, has provided a platform for the disgraced right-wing conspiracy theorist Alex Jones and the Russian philosopher Aleksandr Dugin, widely regarded as a leading ideologue of the movement.

Given the weakness of Russia’s position in the world, Dugin’s vision may seem far-fetched. After all, Russia remains a nuclear-armed petrostate with an aging population, sad economy, and a burden to bear from its own acts of aggression. But this makes the devolution of the American right all the more striking – and alarming. The party that now controls all three branches of the federal government appears to be bonded with the ultimate dead-enders of history. The question that hangs over the United States is how far they take us down the road to self-destruction – and whether l those of us who would prefer a different direction for our country have the determination and moral courage to fight for it.

Katherine Stewart writes about the intersection of faith and politics, policy, education, and the threat to democratic institutions. Her work appears in The New York Times, New Republic, and other publications. She is the author of several bestselling books, including The Power Worshippers and The Good News Club.

Excerpted with permission fromMoney, Lies and God: Inside the Movement to Destroy American Democracy (Bloomsbury, February 2025). All rights reserved.

Book Excerpt: The Christian Right's Stealth Assault On American Children

Book Excerpt: The Christian Right's Stealth Assault On American Children

In 2009, Katherine Stewart learned that the Santa Barbara public elementary school her children attended had added a class called “The Good News Club" to its afterschool program. The Club, which is sponsored by the Child Evangelism Fellowship, bills itself as an after-school program of “Bible study." But Stewart soon discovered that the Club's real mission is to convert children to a fundamentalist form of Christianity and encourage them to proselytize their “unchurched" peers, all the while promoting the false but unavoidable impression among the children that its activities are endorsed by the school.

Astonished to discover that there are 3500 Good News Clubs in public elementary schools around the country – and that the Supreme Court has deemed this and other religious programs in public schools constitutional – Stewart, who had previously written for Newsweek International and Rolling Stone, set out on an investigative journey across dozens of cities and towns to uncover their effects on our schools, children, and communities. In her new book, The Good News Club, which comes out today and is excerpted below, she explains how religiously driven initiatives are inserting themselves into public school systems with unprecedented force and unexpected consequences.
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The bumper stickers plastering the SUVs in the parking lot are defiant: “Evolution is a Big, Fat, Lie," “Abortion Stops a Beating Heart," “Obama is not Jesus: Jesus Could Build a Cabinet." I wonder if I stand much chance of blending in with this crowd. I spent some time the previous evening considering just what one should wear to a National Convention of the Child Evangelism Fellowship. I've chosen a knee-length skirt and pale pink sweater, and I have my hair pulled back in a prim braid.

It's late May in Alabama, and the air smells of white cedar trees and the spicy bloom of wild geraniums. Neat cinder-block buildings dot the hills of the 600-acre wooded campus. I find my way to the large, multi-use building that serves as one of the convention center's main gathering spots.

This year, the convention has attracted about 450 attendees. Everybody appears to be affiliated with the CEF in some official capacity. Most are higher-ups on the totem pole: senior staff of the Warrenton headquarters and regional leaders from all over the country. Other attendees head up the CEF's youth, military, and prison ministries, write CEF textbooks, act as area coordinators, and serve other important roles.

The first thing that strikes me about the crowd is the large number of men in attendance. Most conventions organized around education and children — gatherings of curriculum experts, school volunteers, even Sunday school teachers or other religious education employees — are heavily dominated by women. Here at the national convention of CEF, however, the men equal or outnumber the women.

“How's it going at that school you were telling me about? The one where the principal was — you know — uncooperative?" a gray-haired gentleman in a plaid button-down shirt asks a younger friend in a white vest. “We slaughtered 'em!" the younger man replies. They both nod, satisfied. Throughout the convention, a phrase that I keep hearing is “kicking in the doors" — as in “We're going to kick in the doors of every public school in the country!"

I notice with alarm that my efforts to blend in are an abysmal failure. My subdued pastel getup is no match for the boisterous prints and separates that dominate the group. Even more atypical, of course, are my Semitic features. Naturally, I would have answered a pointed question about my religion truthfully — I am Jewish — but I do not want to be asked; I do not want my interactions to devolve into a forum on my ethnicity, which would not be productive for my research. I am resolved to simply say as little as possible and allow people to make their own assumptions.

On my way in, a participant suspiciously asks me what church I belong to, and I answer that our family is affiliated with an Episcopalian church. (In fact, at the time our son was attending an Episcopalian preschool.) “Is that a Bible church?" she sniffs disparagingly.

Near the chapel entrance I bump into Joan, who flew into Birmingham on the same plane I did. Joan is based in Los Angeles. Pale blond hair falls in soft waves to her shoulders; she wears a black T-shirt with silver sequins around the collar and white clam-diggers. In her early sixties, she seems friendly and curious.

Joan wasn't saved until her forties. By then she was divorced, with two young boys. “My life was a mess," she says, offering few details. They don't matter anymore because faith has provided her with a brand-new direction, a clean and certain future. But it hasn't completely extinguished her suffering.

Joan believes firmly that we are living in the last days on earth before the Second Coming. “In these End Times, you never know what's going to happen," she says, commenting on a dramatic volcanic eruption in Iceland that has clouded parts of Europe. For Linda, signs of the End Times are everywhere: earthquakes in Chile and Indonesia, an oil spill in the Gulf of Mexico, a failed bombing attempt in Times Square.

Before joining CEF, she had never taught children before. Now she instructs a class of up to forty kids every week. She was nervous about teaching at first. But the behind-the-scenes support for her and others like her, courtesy of the CEF, is so substantial and so expertly coordinated and delivered that it gave her the confidence she needed. Indeed, it leaves almost no room for novice teachers such as Joan to fail.

Joan and I are joined by David, a bearded man who has been working for CEF for twenty-three years and currently runs CEF Military Ministries.

He and Joan trade stories about the CEF classes they teach. Joan acknowledges how all-consuming work with CEF can be. Teaching a Good News Club, she says, requires as much personal commitment as a full-time job. “I'm in awe of how much effort they put into it, and what they do to prepare us," she says, then offers enviously: “I know one lady who recruited a bunch of homeschooled kids to teach her clubs in the public schools. Now she barely teaches at all, just spends her time helping to train them!"

“It's important to get young people involved," David assures her, “[like] homeschooled kids who are willing to step up and volunteer." He tells us that there are up to 120 kids in some of his classes. “But some doors are harder to open than others," he says darkly, “so we partner with Cadence International [a large, evangelical Christian military ministry] and say, 'You pry open those doors and we will do the work in the harvest fields.'"

“That's great," says Joan. “This one superintendent in L.A., she was telling the teachers she was going to run us out of the school."

David responds with a relaxed laugh. He knows he is on the winning side of this war.

—-

The CEF's fundamentalism follows the pattern established by other Christian Nationalist groups, such as Coral Ridge Ministries (now Truth in Action Ministries), Focus on the Family, and Concerned Women for America. A central feature of this fundamentalism, for the CEF just as for the others, is a narrative involving the loss of national and moral “purity" and an anxious drive to recover or reclaim that purity. For many groups, this purity was often historically imagined, either explicitly or implicitly, as a “white purity."

However, the leaders of the CEF and other Christian Nationalist groups are aware that the future is not as white as the past. About 10 percent of the attendees at the CEF convention are nonwhite — of these, perhaps two-thirds are African American or Latino, and a smaller number are Asian — but the CEF leadership has made an effort to feature members of ethnic minorities prominently. Dr. A. Charles Ware, president of Crossroads Bible College in Indianapolis, Indiana, and an African American, is one of the keynote speakers. As I learn from Dr. Ware's presence at the convention, the new inclusiveness really just means a shift in the lines of demarcation between inside and outside, between “pure" and “impure" — lines that are patrolled with as much fury as ever.

“The homosexual agenda is extending its tentacles throughout the United States culture via media, entertainment, education, and the political system," Ware wrote in his book, Darwin's Plantation: Evolution's Racist Roots, which is selling briskly in the lobby of the cathedral-like main chapel. Ware blames “Darwinian thinking" for the rise in acceptance of same-sex relationships, comparing them to pedophilia, necrophilia, and bestiality.

“Society can no longer stand idly by and watch a small segment of the population attempt to normalize homosexual behavior — behavior that is not only morally but also medically and fiscally detrimental to all of its members," he writes. “What a tragedy it would be if we allowed the same fallen spirit of Darwinian evolution and racism to steer us into hateful relationships with the homosexual community!"

Ware categorically rejects the fact that animal species evolved over time. The last page of the book is an advertisement for the Creation Museum in Petersburg, Kentucky. “Prepare to believe," it says.

Ware, who is married to a white woman, is just as preoccupied with notions of “purity" as any white racist. But in his mind, the “purity" in question is defined by religion, not color. Ware seeks to redefine the term “interracial marriage," saying that it should pertain to unions between Christians and non-Christians. When “a Christian marries one who is an unconverted child of the first Adam (one who is dead in trespasses and sin — a non-Christian)," he writes, negative consequences are inevitable. Such “interracial" unions, he says, are to be categorically condemned.

From The Good News Club: The Christian Right's Stealth Assault on America's Children. Excerpted by arrangement with PublicAffairs, a member of The Perseus Books Group. Copyright © 2012