Michele Bachmann Was Inspired By My Dad and His Christian Reconstructionist Friends — Here’s Why That’s Terrifying
By Frank Schaeffer
Bachmann’s radical right-wing influences include the most extremist figures in the history of the religious right.
August 9, 2011 | As presidential candidate Michele Bachmann chews up scenery in the GOP primaries, the mainstream media is finally digging into her extremist beliefs in a serious way. In a profile published earlier this week, the New Yorker’s Ryan Lizza, http://www.newyorker.com/reporting/2011/08/15/110815fa_fact_lizza?currentPage=all , talked about Bachmann’s radical right-wing influences, which include the most extremist figures in the history of the religious right movement.
One of these was my evangelical leader father, Francis Schaeffer. Bachmann says in the New Yorker article that she got into politics because she watched a film series I directed called “How Should We Then Live,” written by and featuring my dad.
What the New Yorker article doesn’t do is explain why people like Bachmann, Sarah Palin, et al. turned to the hard reactionary anti-government right. I explain this in my book Sex, Mom and God. I think it’s important to understand this. So let me add what the New Yorker left out.
A Christian Plot for Domination?
Michele Bachmann and Rick Perry aren’t just devout—both have deep ties to a fringe fundamentalist movement known as Dominionism, which says Christians should rule the world.
by Michelle Goldberg | August 14, 2011 10:51 PM EDT
With Tim Pawlenty out of the presidential race, it is now fairly clear that the GOP candidate will either be Mitt Romney or someone who makes George W. Bush look like Tom Paine. Of the three most plausible candidates for the Republican nomination, two are deeply associated with a theocratic strain of Christian fundamentalism known as Dominionism. If you want to understandMichele Bachmann and Rick Perry, understanding Dominionism isn’t optional.
Put simply, Dominionism means that Christians have a God-given right to rule all earthly institutions. Originating among some of America’s most radical theocrats, it’s long had an influence on religious-right education and political organizing. But because it seems so outré,getting ordinary people to take it seriously can be difficult. Most writers, myself included, who explore it have been called paranoid. In a contemptuous 2006 First Things review of several books, including Kevin Phillips’ American Theocracy, and my own Kingdom Coming: The Rise of Christian Nationalism, conservative columnist Ross Douthat wrote, “the fear of theocracy has become a defining panic of the Bush era.”
Now, however, we have the most theocratic Republican field in American history, and suddenly, the concept of Dominionism is reaching mainstream audiences. Writing about Bachmann in The New Yorker this month, Ryan Lizza spent several paragraphs explaining how the premise fit into the Minnesota congresswoman’s intellectual and theological development. And a recent Texas Observer cover story on Rick Perry examined his relationship with the New Apostolic Reformation, a Dominionist variant of Pentecostalism that coalesced about a decade ago. “[W]hat makes the New Apostolic Reformation movement so potent is its growing fascination with infiltrating politics and government,” wrote Forrest Wilder. Its members “believe Christians—certain Christians—are destined to not just take ‘dominion’ over government, but stealthily climb to the commanding heights of what they term the ‘Seven Mountains’ of society, including the media and the arts and entertainment world.”
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