By Their Fruits You Shall Know Them: A Theological Critique of Selective Biblical Application and its Consequences in Contemporary American Christianity

I. Introduction: The Crisis of "Evil Fruits" in Christian Political Witness

A significant and troubling dissonance has become apparent within contemporary American Christianity, particularly concerning the political witness of certain Christian groups. This dissonance manifests in the observable incongruity between professed moral and ethical commitments rooted in Christian scripture and the political alignments and policy endorsements made by these groups. Specific concerns have been raised regarding the vocal support for political figures whose personal conduct and public rhetoric appear to contradict foundational Christian virtues, alongside the endorsement of policies that inflict suffering on vulnerable populations, notably immigrants. This political posture often coexists with an emphatic and often singular focus on opposing abortion. Such a dynamic prompts urgent theological examination.

The primary hermeneutical and ethical framework for this paper is derived from the teaching of Jesus Christ in Matthew 7:15-20: “Beware of false prophets, who come to you in sheep’s clothing but inwardly are ravenous wolves. You will know them by their fruits. Do men gather grapes from thornbushes or figs from thistles? Even so, every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Therefore by their fruits you will know them.” This passage provides a divine mandate to evaluate the authenticity of religious claims, teachings, and leadership not by their pronouncements or outward appearances alone, but by their tangible outcomes or "fruits".1 The "fruits" in this context are not confined to personal piety but extend to the broader impact of teachings and actions on justice, compassion, and human dignity.1 Indeed, in the context of false prophets, the "fruit" can be understood as the very message they bring, a message that ultimately leads people astray if it is from a "bad tree".4 This Matthean lens, therefore, necessitates a critical examination of theological assertions and frameworks that appear to yield ethically problematic results. The application of this "fruits" test to political theology and its societal outcomes is itself a theological assertion that challenges any claim of uncritical divine sanction for political actions or allegiances. It implies that professed faith must be congruent with observable ethical behavior and just outcomes; theological "correctness" cannot be divorced from ethical "goodness" in its practical outworking. A theology that, for instance, claims to uphold "life" but results in policies that diminish life or dignity for certain groups is inherently contradictory according to this principle.

This paper will argue that a demonstrably imbalanced and selective theological framework, particularly prominent within certain politically conservative Christian circles in the United States, has led to the production of ethically questionable outcomes ("evil fruits"). These include the moral compromise of supporting political figures whose characters and actions contradict core Christian virtues and the endorsement of policies that inflict suffering, especially on vulnerable populations like immigrants. This pattern of distorted theology yielding detrimental consequences finds echoes in various historical precedents, underscoring the perennial need for critical self-reflection within the Christian tradition.

II. The "Errors" of Imbalanced Theology: Prioritizing Abortion, Neglecting Broader Mandates

A. The Singular Focus on Abortion in Some Christian Quarters

Within significant segments of conservative American Christianity, the issue of abortion has been elevated to a position of singular moral and political importance, often becoming a non-negotiable litmus test for political allegiance. The theological justifications for this prioritization are frequently rooted in the concept of the "sanctity of life," asserting that human life begins at conception and that the fetus is a human being created in the image of God.5 Consequently, abortion is often equated with murder, a violation of the sixth commandment ("You shall not murder," Exodus 20:13).5 Some theologians and commentators argue that the pro-life issue, understood primarily as opposition to abortion, is "foundational to all other moral and political issues".12 The rationale is that if the most vulnerable form of human life—the unborn—is not protected, then all other claims to rights and moral concerns lose their grounding. As one source puts it, one's view of humans as created in God's image, which underpins the life issue, is foundational to how one approaches justice, economic policies, and freedoms.12 This perspective frames abortion not merely as one ethical concern among many, but as the cornerstone of a moral society.

However, a critical examination of the biblical and historical basis for this singular prioritization reveals considerable complexity and a more recent historical trajectory for its political dominance. While Scripture unequivocally affirms the value of human life and God's creative power 5, the Bible does not use the word "abortion" directly, nor does it offer explicit, unambiguous prohibitions against the practice as it is understood today.7 Interpretations of passages often cited in the debate—such as Psalm 139 ("you knit me together in my mother's womb"), Exodus 21:22-25 (concerning harm to a pregnant woman resulting in premature birth or miscarriage), and Jeremiah 1:5 ("Before I formed you in the womb I knew you")—vary significantly among scholars and denominations.5

For instance, Exodus 21:22-25 is a focal point of interpretive disagreement. This passage describes a scenario where men fighting strike a pregnant woman, causing her to give birth prematurely. If there is "no injury" (or "no severe harm"), a fine is levied. If there is "further injury" (or "severe harm"), the penalty is "life for life, eye for eye," etc. Some interpreters argue that if the "no injury" refers to the woman and the fine is for the loss of the fetus, it suggests that fetal life was valued differently, or less than, adult life under Old Testament law, as a property crime rather than homicide.14 Others contend that the passage protects the unborn, with some arguing that the "life for life" principle could apply if the child died, thereby extending the prohibition against murder to the unborn.7 One interpretation suggests the Hebrew grammar indicates the "no severe harm" refers to the child, implying the child is considered a person worthy of legal protection.16 Still other interpretations, such as those found in some rabbinic traditions, focus on the viability or stage of fetal development. The passage in Numbers 5:11-31, which describes an "ordeal of bitter water" for a woman accused of adultery, has been interpreted by some as potentially referring to a divinely sanctioned or accepted abortifacient practice in ancient Israel, though this interpretation is highly contested and not widely accepted.14 These interpretive debates highlight that the biblical texts are not as univocal on the status of the fetus or the morality of pregnancy termination as modern singular-focus arguments often suggest.

Furthermore, the intense politicization of abortion and its elevation as the defining issue for many American evangelicals is a relatively recent phenomenon. Historically, Christian views on abortion have been diverse, and early Church writings, such as the Didache, did condemn abortion.8 However, the specific framing of abortion as the preeminent political concern for large swathes of Protestantism, particularly evangelicalism, solidified in the latter half of the 20th century.14 Several sources indicate that conservative political strategists identified abortion as a powerful "wedge issue" in the 1970s to mobilize evangelical voters.20 Prior to this period, some major Protestant denominations, including the Southern Baptist Convention, held more nuanced positions, even passing resolutions that allowed for abortion under certain circumstances.21 This historical context suggests that the current singular focus is not an unbroken line of theological priority but has been significantly shaped by political and cultural developments.

B. The Marginalization of Explicit Biblical Imperatives

The intense focus on abortion within certain Christian circles often occurs alongside a comparative marginalization of other explicit and frequently reiterated biblical imperatives concerning social compassion, justice, and hospitality. The Old and New Testaments are replete with direct commands and narratives emphasizing God's concern and mandating human action on behalf of the poor, the sick, widows, orphans, and the vulnerable generally.23 Passages such as Matthew 25:31-46, where the Son of Man separates the "sheep" from the "goats" based on their treatment of "the least of these," are not subtle inferences but direct ethical instructions about the nature of true faith and its practical outworking.23 Similarly, Isaiah 58:5-7 defines true worship not as mere ritual observance but as "to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free... to share your bread with the hungry and bring the homeless poor into your house".23 Jesus's programmatic sermon in Luke 4:16-21, quoting Isaiah, announces his mission "to proclaim good news to the poor... to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed".23 These texts, and many others, establish a clear biblical mandate for active engagement in social justice and compassionate care.

Equally prominent are scriptural mandates for hospitality and love towards the "stranger," "sojourner," or "foreigner"—terms that directly correspond to modern concepts of immigrants and refugees. The Old Testament repeatedly commands the people of Israel to love and care for the foreigner residing among them, often grounding this command in Israel's own historical experience of being foreigners in the land of Egypt.27 Leviticus 19:33-34 states unequivocally: "When a foreigner resides among you in your land, do not mistreat them. The foreigner residing among you must be treated as your native-born. Love them as yourself, for you were foreigners in Egypt. I am the LORD your God".27 Deuteronomy 10:18-19 declares that God "defends the cause of the fatherless and the widow, and loves the foreigner residing among you, giving them food and clothing. And you are to love those who are foreigners, for you yourselves were foreigners in Egypt".27 In the New Testament, Jesus includes welcoming the stranger as a criterion of judgment in Matthew 25:35: "I was a stranger and you invited me in".28 The consistent and emphatic nature of these commands underscores their importance within the biblical ethical framework.

This apparent imbalance—prioritizing an issue like abortion, which requires significant interpretive steps to link to direct biblical prohibitions, over these explicitly and repeatedly stated commands—reveals underlying theological and potentially ideological commitments. These pre-existing commitments may be shaping biblical interpretation itself, rather than solely deriving from it. When a political agenda appears to dictate which biblical texts are emphasized and which are downplayed, it raises legitimate questions about the hermeneutical integrity of such an approach. The historical elevation of abortion as a political "wedge issue" 20 likely created a feedback loop: political utility reinforced certain theological interpretations, making them seem more central or non-negotiable than they might have appeared in other historical or cultural contexts. This dynamic can lead to a distortion of the broader witness of the Christian faith, setting the stage for alliances and actions that contradict other significant biblical values.

A theological critique of this imbalance often invokes the concept of a "consistent ethic of life" or "seamless garment," famously articulated by Cardinal Joseph Bernardin.35 This ethic argues that a genuine pro-life stance must be comprehensive, linking concerns about abortion with issues such as poverty, war, capital punishment, euthanasia, and care for all vulnerable populations.35 It challenges the notion that one can be authentically "pro-life" while remaining indifferent or hostile to the lives and dignity of individuals at other stages or in other circumstances of vulnerability. Thinkers like Jim Wallis of Sojourners and Ronald Sider have also offered sustained critiques of the Christian Right's tendency to neglect broader social justice issues, particularly poverty and systemic injustice, in favor of a narrower set of concerns.39 For example, Sider's work, Rich Christians in an Age of Hunger, powerfully highlights the biblical call to address global poverty and structural inequality.41 Similarly, some critiques highlight the tension between a strong anti-abortion stance and a lack of concern for issues like bodily autonomy and the dire socio-economic circumstances that often compel women to consider abortion.44

The following table offers a comparative analysis of the biblical basis for several key ethical mandates, illustrating the relative explicitness and frequency with which Scripture addresses these concerns:

Table 1: Comparative Analysis of Biblical Mandates

Theological Theme Key Scriptural References (Illustrative) Nature of Biblical Address Apparent Emphasis/Frequency in Scripture (Qualitative) Sanctity of Pre-Natal Life Psalm 139:13-16; Jeremiah 1:5; Exodus 21:22-25; Luke 1:41-44 Poetic reflection on God's creative involvement; prophetic call narrative; legal statute regarding harm to pregnant woman; narrative of fetal response. Passages affirm God's knowledge and creative activity before birth. Direct commands regarding abortion are absent; ethical status derived from interpretation of broader principles (e.g., image of God, prohibition of murder) and specific, debated passages. Care for the Poor & Vulnerable Exodus 22:21-27; Leviticus 19:9-10, 23:22, 25:35-37; Deuteronomy 15:7-11, 24:19-21; Proverbs 14:31, 19:17, 22:9, 29:7, 31:8-9; Isaiah 1:17, 10:1-2, 58:6-10; Jeremiah 22:3, 16; Ezekiel 16:49; Amos 2:6-7, 5:24; Micah 6:8; Zechariah 7:9-10; Matthew 25:31-46; Luke 4:18-19, 6:20, 14:12-14; 2 Corinthians 8-9; Galatians 2:10; James 1:27, 2:1-7, 2:14-17, 5:1-6; 1 John 3:17-18 23 Numerous direct commands; legal provisions (gleaning laws, Jubilee); prophetic oracles denouncing oppression and neglect; wisdom sayings; Jesus's teachings and example; apostolic instructions. Extremely high emphasis. One of the most persistent and pervasive themes throughout both Old and New Testaments. God is consistently portrayed as defender of the poor and vulnerable, and his people are repeatedly commanded to reflect this concern through concrete actions of justice and compassion. Welcome the Immigrant/Stranger Exodus 12:49, 22:21, 23:9; Leviticus 19:9-10, 19:33-34, 23:22, 24:22; Numbers 9:14, 15:15-16; Deuteronomy 1:16, 10:18-19, 24:14-21, 26:12-13, 27:19; Job 31:32; Psalm 146:9; Jeremiah 7:5-7, 22:3; Ezekiel 22:7, 29; Zechariah 7:10; Malachi 3:5; Matthew 25:35, 38, 43; Luke 10:25-37 (Good Samaritan); Romans 12:13; Hebrews 13:2; 1 Peter 4:9 27 Numerous direct commands; legal provisions ensuring rights and protection; prophetic calls for justice; narrative examples (Ruth, Jesus as refugee); Jesus's teachings (parables, direct inclusion in judgment criteria); apostolic exhortations to hospitality. Very high emphasis. Explicit commands to love, not oppress, and provide for the stranger/immigrant are frequent, often linked to Israel's foundational identity and God's character. Hospitality is a key virtue. Justice for the Oppressed Exodus 23:6; Deuteronomy 16:18-20, 24:17, 27:19; Psalm 9:9, 10:17-18, 72:1-4, 12-14, 82:3-4, 103:6, 140:12; Proverbs 29:7, 31:8-9; Isaiah 1:17, 10:1-2, 58:6, 61:1; Jeremiah 22:3; Amos 5:15, 24; Micah 6:8; Zechariah 7:9-10; Luke 4:18, 11:42, 18:1-8; James 5:4 23 Direct commands; legal statutes; prophetic denunciations of injustice and calls for righteousness; wisdom literature; Jesus's mission and parables. Extremely high emphasis. God is repeatedly depicted as a God of justice who champions the cause of the oppressed and expects his people to establish and maintain justice in society. "Doing justice" is integral to true faith. Love of Neighbor Leviticus 19:18, 34; Matthew 5:43-48, 7:12, 19:19, 22:37-40; Mark 12:28-31; Luke 6:27-36, 10:25-37; John 13:34-35; Romans 12:9-21, 13:8-10; Galatians 5:14, 6:10; Ephesians 4:25-32; Philippians 2:3-4; 1 Thessalonians 3:12; James 2:8; 1 Peter 1:22, 4:8-9; 1 John 3:11-18, 4:7-21 29 Central command in both Old and New Testaments, identified by Jesus as summing up much of the Law. Elaborated through parables, direct exhortations, and as a fruit of the Spirit. Foundational and pervasive. Love of neighbor is presented as an essential expression of love for God and a core requirement of Christian discipleship, encompassing all human interactions.

This comparative analysis underscores that while scriptural principles can be interpreted to support the protection of unborn life, the biblical mandates concerning care for the poor, hospitality to the immigrant, justice for the oppressed, and love of neighbor are often more direct, frequent, and less dependent on complex interpretive inferences. A theological framework that elevates one area of concern, particularly one requiring more interpretive steps, to the significant detriment or neglect of these other explicit and pervasive commands, can reasonably be described as imbalanced or "in error." Such an imbalance risks distorting the holistic ethical vision of Scripture and can lead to a Christian witness that is perceived as inconsistent or even hypocritical, thereby producing the "evil fruits" that Jesus warned against.

III. The "Evil Fruits": Moral Compromises and Detrimental Policies

The consequence of an imbalanced theological framework, which selectively emphasizes certain biblical principles while marginalizing others, can manifest in tangible and ethically problematic outcomes—the "evil fruits" of which Jesus warned (Matthew 7:15-20). These fruits are not merely abstract theological errors but are observable in the political alignments and policy endorsements of some Christian groups. Two prominent examples are the support for morally compromised political figures and the endorsement of policies that are detrimental, and at times persecutory, towards immigrants.

A. Support for Morally Compromised Political Figures

A significant "evil fruit" arising from certain theological priorities is the justification and support for political leaders whose personal character, conduct, and rhetoric appear to be in stark opposition to traditional Christian virtues of honesty, humility, integrity, and compassion. This phenomenon has been particularly evident in the strong evangelical support for figures like Donald Trump, despite numerous controversies surrounding his moral character and past actions.45

Several theological rationalizations have been employed to navigate this apparent contradiction. A primary argument prioritizes policy outcomes over personal character.45 From this perspective, a leader's commitment to specific policies, such as appointing conservative judges who might overturn Roe v. Wade, advancing a "pro-life" agenda, or protecting "religious liberty" (often narrowly defined), is deemed more significant than their personal moral failings.12 As one theologian, Wayne Grudem, argued, when choosing government leaders, "policies and laws are...the most important consideration," even more so than character.49 This line of reasoning often employs a form of consequentialism—the idea that the ends (desired policy outcomes) justify the means (supporting a flawed leader)—which is an ethical approach frequently critiqued within broader Christian ethics that tends to emphasize deontological principles (duty-based ethics) and virtue ethics (character formation). This shift suggests that the prioritized issue, such as abortion, has become so paramount that it allows for the suspension or re-evaluation of other long-held ethical norms regarding leadership.

Another common justification is the "Cyrus" analogy.47 Drawing parallels with King Cyrus of Persia in the Old Testament—a pagan ruler whom God used to achieve His purposes for Israel (such as allowing the Jews to return from exile and rebuild the temple)—supporters argue that God can use flawed, even non-believing, leaders to bring about good outcomes for Christians or the nation. This "vessel theology" allows supporters to endorse a leader's policies without necessarily condoning their personal morality or faith.47 Furthermore, the pragmatic argument of choosing the "lesser of two evils" is often invoked, suggesting that voting for a flawed candidate who aligns with key issues is preferable to allowing an opponent, perceived as more detrimental to Christian values, to gain power.50 Underlying these rationalizations can be a desire for political influence, access, and the power to enact a specific religio-political agenda, leading to a willingness to overlook or downplay moral shortcomings in leaders who promise to deliver on these fronts.12 Indeed, surveys have shown high levels of approval among white evangelicals for the ethics of such administrations, indicating a potential redefinition or minimization of what constitutes ethical leadership when aligned with prioritized political goals.51

From a Christian ethical standpoint, these rationalizations are deeply problematic. Scripture frequently emphasizes the importance of character, integrity, and righteousness in leadership. Proverbs 29:2 states, "When the righteous thrive, the people rejoice; when the wicked rule, the people groan".49 The pastoral epistles (1 Timothy 3, Titus 1) outline stringent moral qualifications for church leaders, which, while not directly transferable to political office, establish a biblical precedent for valuing character in positions of influence.53 The "fruits" of leadership by individuals known for divisiveness, disregard for truth, or behavior inconsistent with Christ-like virtues must be critically assessed according to the Matthean principle.1 Supporting such leaders can normalize un-Christlike behavior and erode the moral credibility of the Christian witness.48 As one former Republican Congressman noted in response to justifications for supporting Trump, "This says more about the state of evangelicalism than the Presidency... The end justifies the means? Wow".47 The potential for the overall ethical framework of Christian witness to be eroded becomes a significant concern.

B. Endorsement of Policies Persecuting Immigrants

A second category of "evil fruits" stemming from imbalanced theology is the endorsement of, or acquiescence to, policies that are harsh and often persecutory towards immigrants and asylum seekers. This often creates a stark theological tension with a professed "pro-life" ethic that claims to value all human life as sacred.

Theological arguments underpinning restrictive immigration policies frequently center on interpretations of Romans 13:1-7, which calls for submission to governing authorities.55 Proponents argue that since governments establish immigration laws, Christians are biblically mandated to obey these laws, and therefore, undocumented immigration is a sin against God's ordained order.57 Another line of argument posits that national sovereignty and borders are divinely ordained, citing passages like Acts 17:26 ("He determined their appointed times and the boundaries of their habitation") and Deuteronomy 32:8 ("He fixed the borders of the peoples").55 From this perspective, a government has a God-given right and duty to protect its borders and control the influx of foreigners, sometimes framed as a matter of national security and stewardship.55

However, this invocation of "law and order" via Romans 13 often selectively ignores or significantly downplays the extensive and explicit biblical commands for compassion, justice, and hospitality towards the stranger, the sojourner, and the immigrant, as detailed previously (e.g., Leviticus 19:33-34, Deuteronomy 10:18-19, Matthew 25:35).27 Critics of a strict "obedience to law" interpretation point to Acts 5:29 ("We must obey God rather than human beings") as a biblical precedent for prioritizing God's moral law when it conflicts with unjust human laws.61 Augustine's dictum that "an unjust law is no law at all" is also relevant here, suggesting that laws which violate fundamental moral principles lack true authority.61 This selective application of scripture, emphasizing state authority while minimizing commands for compassion, creates a theological and ethical imbalance that serves to legitimize policies which might otherwise be viewed as contradictory to core Christian values. The "fruit" of this distortion is the harm inflicted upon vulnerable people and a compromised Christian witness regarding compassion and justice.

This theological tension becomes particularly acute when a "pro-life" stance, ostensibly valuing all human life, is juxtaposed with support for immigration policies that demonstrably harm immigrant individuals and families. Examples include family separation policies at the border, which have been widely condemned by diverse faith leaders as "inhumane," "evil," and contrary to Christian teachings on the sanctity of the family and the protection of children.61 The conditions in some detention centers have also raised serious moral concerns about the treatment of those seeking refuge.63 Furthermore, rhetoric that dehumanizes or demonizes immigrants, casting them as criminals or threats, contradicts the biblical call to love the stranger.31 While some evangelical surveys show support for family unity and pathways to citizenship for the undocumented, indicating internal diversity on these issues 66, the political actions and rhetoric of prominent Christian conservative voices often align with restrictive and punitive measures. Policies like the "Remain in Mexico" program, which requires asylum seekers to wait in often dangerous conditions outside the U.S. 68, and proposals to end birthright citizenship 70, further exemplify instances where a holistic concern for human life and dignity appears to be overridden by nationalistic or restrictive impulses. The U.S. Conference of Catholic Bishops, for example, opposes the repeal of birthright citizenship, arguing it would render innocent children stateless, undermine their human dignity, and create a permanent underclass.70

The ideology of Christian nationalism often provides an overarching narrative that connects and fuels both the support for "strongman" leaders (perceived as defenders of a "Christian nation") and the justification of harsh immigration policies (seen as necessary to protect the nation's purported Christian identity from external threats).43 This ideology frequently conflates national identity with a specific, often white and Protestant, version of Christian identity, fostering an "us vs. them" mentality where immigrants, particularly those who are non-white or non-Christian, are viewed as threats.65 Some expressions of Christian nationalism have been linked to the "Great Replacement Theory," a conspiracy theory alleging that white Christian populations are being intentionally replaced by non-white immigrants.65 Authors like Stephen Wolfe, in "The Case for Christian Nationalism," have even advocated for ethnically homogenous nations, viewing immigrants as mere "guests" who can be deported if they fail to conform to the host nation's norms.65 Such views stand in stark contrast to the biblical vision of a universal church composed of people from "every nation, tribe, people and language" (Revelation 7:9).

IV. Historical Echoes: When Dubious Theology Yields Bitter Harvests

The phenomenon of flawed theological reasoning leading to detrimental societal outcomes is not unique to contemporary American Christianity. History provides numerous cautionary tales where selective or distorted interpretations of Scripture have been employed to justify oppression, violence, and systemic injustice. These historical precedents reveal a recurring pattern: theological frameworks are co-opted or constructed to provide divine sanction for prevailing societal prejudices, economic interests, or nationalist ideologies, rather than allowing Scripture to prophetically critique and transform those societal structures. The "evil fruits" in these cases often include the dehumanization of an "out-group," legitimized by theological arguments—a pattern with direct relevance to contemporary discussions on issues like immigration.

Example 1: The "German Christian" Movement and Nazism

During the rise of National Socialism in Germany, the "German Christian" (Deutsche Christen) movement actively sought to align German Protestantism with Nazi ideology.75 Their dubious theology involved embracing antisemitism, racial theories, and the Führerprinzip (leader principle), which demanded absolute obedience to Adolf Hitler. They de-emphasized the Old Testament and sought to remove "Jewish" elements from Christian scripture and worship, promoting a "Germanized" Christianity. A key theological tool was the misuse of Romans 13 to demand unquestioning obedience to the Nazi state as a divinely ordained authority.75 The "evil results" of this theological capitulation were catastrophic. The German Christian movement provided theological cover and legitimation for the Nazi regime's policies and atrocities, including the persecution of Jews, which culminated in the Holocaust. They also supported the suppression of dissenting Christian voices, such as those within the Confessing Church (though the effectiveness of the Confessing Church's opposition has itself been subject to critique 76). Ultimately, this represented a profound betrayal of core Christian ethics and a stark example of theology serving a murderous ideology.

Example 2: Biblical Justifications for Slavery in American History

For centuries, proponents of chattel slavery in the Americas, particularly in the United States, constructed elaborate theological justifications for the institution.78 This "dubious theology" relied on selective and distorted interpretations of Scripture. Commonly cited was the "Curse of Ham" (Genesis 9:20-27), which was erroneously applied to people of African descent to argue for their divinely ordained servitude.80 Pauline passages urging slaves to obey their masters (e.g., Ephesians 6:5, Colossians 3:22) were taken out of their broader context and used to demand submission from enslaved people, while ignoring passages that speak to the equality of believers in Christ (e.g., Galatians 3:28).79 Some even argued that slavery was a "positive good" because it supposedly exposed enslaved Africans to Christianity, thereby "civilizing" them.78 Translation choices in influential versions like the King James Bible, which often rendered Hebrew and Greek words for "slave" as "servant," also subtly obscured the harsh realities of biblical-era slavery and its dissimilarity to the race-based chattel slavery of the Americas.79 The "evil results" of this theology were the centuries-long brutalization, dehumanization, and exploitation of millions of people of African descent. It provided a moral and religious veneer for a system of profound injustice, the legacies of which, including deeply embedded racial hierarchies, continue to impact society today.

Example 3: The Dutch Reformed Church's Theological Defense of Apartheid in South Africa

In 20th-century South Africa, the Dutch Reformed Church (Nederduitse Gereformeerde Kerk - NGK) played a significant role in developing theological justifications for the system of apartheid (literally "apartness").81 This theology argued that God ordained the separation of races and that each race should develop independently within its own designated territory. A key biblical text used to support this was Acts 17:26: "From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands".82 This was interpreted as divine endorsement for the policy of creating separate "homelands" for different racial groups. Theologians emphasized unchanging "creation orders," which they believed included distinct racial identities and hierarchies.82 The "evil results" were the institutionalization of a brutal system of racial segregation and discrimination that denied basic human rights to the majority black population, leading to immense suffering, violence, and injustice. This theological framework was so deeply entrenched that those within the Reformed tradition who challenged it, like Beyers Naudé, faced severe persecution and ostracization.82 Eventually, the World Alliance of Reformed Churches declared apartheid a heresy in 1982, recognizing that the NGK's theology had been used to justify what the Bible condemns.82

Example 4: Manifest Destiny and American Expansionism

The 19th-century ideology of Manifest Destiny in the United States provides another example of theology intertwined with nationalistic and racial prejudices.80 This was the belief that the United States was divinely ordained to expand its dominion and spread democracy and (a particular version of) Christianity across the North American continent. It was explicitly a racial doctrine of white supremacy, granting no inherent rights to Native Americans or non-white populations to the lands they inhabited.84 Proponents believed America was a nation "called to a special destiny by God," echoing earlier Puritan ideas of being a "city upon a hill" with a providential mission.84 The "evil results" included the forced removal of Native American populations from their ancestral lands (e.g., the Trail of Tears), numerous wars and massacres, the justification of the Mexican-American War for territorial expansion, and the cultural devastation inflicted upon indigenous peoples. While often framed in terms of divine blessing and civilizing missions, Manifest Destiny served to legitimize imperial expansion and the violent expropriation of land, all under a theological guise.

These historical examples, while distinct in their contexts, share a common thread: the misuse of religious belief and scripture to endorse and perpetuate injustice. They demonstrate that Christian communities are not immune to severe theological error with devastating real-world consequences. This underscores the critical need for ongoing vigilance, rigorous self-critique, and an unwavering commitment to justice and compassion in the interpretation and application of Christian theology. The pattern of "othering"—dehumanizing a particular group to justify their mistreatment—is a stark warning directly applicable to contemporary debates where vulnerable populations are targeted by policies justified through selective theological reasoning.

V. Conclusion: Cultivating Good Fruit Through a Faithful and Holistic Christian Ethic

This theological examination has sought to demonstrate that selective and imbalanced theological frameworks, particularly the elevation of opposition to abortion to a position of singular and overriding importance—often to the neglect of other clear and pervasive biblical mandates such as comprehensive care for the poor, robust welcome for the immigrant, and the unwavering pursuit of justice for all—have indeed yielded ethically problematic outcomes, or "evil fruits," within segments of contemporary American Christianity. These detrimental consequences include the troubling tendency to support morally compromised political leaders whose character and actions contravene core Christian virtues, and the endorsement of policies that inflict demonstrable harm and suffering, especially upon vulnerable immigrant populations.

The path forward requires a renewed commitment to a holistic and consistent application of Christian ethics, one that draws deeply from the full counsel of Scripture rather than from selective proof-texting tailored to fit pre-determined political agendas. This involves embracing theological frameworks such as the "consistent ethic of life" or "seamless garment" perspective, which recognizes the interconnectedness of all life issues and insists that a genuine affirmation of human dignity must extend from conception to natural death, encompassing the unborn, the impoverished, the sick, the marginalized, the refugee, and the condemned.35 Love, justice, mercy, and compassion are not divisible commodities to be selectively applied; they must be extended to all individuals, without creating false dichotomies or hierarchies of moral concern. The biblical witness, as illustrated in Table 1, presents a broad tapestry of ethical imperatives, and faithfulness demands attention to the whole, not just convenient threads.

Central to cultivating "good fruit" is the imperative of prophetic discernment and moral courage, as underscored by Jesus's teaching in Matthew 7:15-20. Christians are divinely called to discern true from false prophecy, authentic teaching from deceptive ideologies, by meticulously examining their tangible "fruits".1 This requires critical thinking, intellectual honesty, and profound moral courage, especially when confronting popular theological narratives that have gained traction within one's own community or that align with politically powerful interests. Leaders, both spiritual and political, must be evaluated not merely on their policy promises or their alignment with a single issue, but on their character, their integrity, and the broad ethical implications of their actions, rhetoric, and the kind of society their leadership fosters.49

Ultimately, "good fruit" in the Christian life is not defined by adherence to a narrow set of doctrinal points or success in a particular political campaign, but by the tangible expression of Christ-like character and action in the world. The Apostle Paul lists these as "love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control" (Galatians 5:22-23).2 Good theological "trees"—that is, sound and faithful theological frameworks—will necessarily produce fruit that aligns with God's revealed will for justice, mercy, compassion, and the holistic flourishing of all creation. This includes actively working to alleviate suffering, challenging oppression in all its forms, dismantling systems of injustice, and building communities where every individual is treated with the dignity inherent in being created in the image of God.

The challenge, therefore, is not to retreat from engaging theological convictions in the public square, as faith inherently possesses public implications. Rather, the urgent need is to ensure that Christian political engagement is rooted in a theology that is deeply faithful to the entirety of Scripture, rigorously self-critical, consistently compassionate, and resistant to co-optation by partisan agendas or narrow ideological commitments. True Christian faithfulness in the political sphere is measured not by its power or its worldly "successes," but by its positive and sacrificial contribution to human flourishing and justice for all, particularly for the "least of these" whom Christ so clearly identified with. The presence of "evil fruits" serves as a divine warning and a pressing call for repentance, reformation, and a renewed pursuit of a witness that truly reflects the character of the God of love and justice.

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