Abstract
Sarah Diefendorf’s The Holy Vote: Inequality and Anxiety Among White Evangelicals presents a meticulously crafted ethnographic study of a predominantly White evangelical megachurch in the Pacific Northwest, which the author calls Lakeview Church. Drawing on over two years of fieldwork, including participant observation and interviews with church members and leaders, Diefendorf examines how this community grapples with cultural and political shifts that challenge their identity and beliefs. Central to her analysis is the concept of the “imagined secular,” which encapsulates the liberal values and movements that evangelicals perceive as threats to their way of life. Diefendorf delves into how the church negotiates its responses to these societal changes while attempting to maintain a welcoming and morally upright image (pp. 1–5).
At the heart of The Holy Vote is the tension between Lakeview’s desire to appear inclusive and its adherence to traditional values. Through the concept of bounded welcoming, Diefendorf illustrates how the church rhetorically embraces inclusivity while subtly reinforcing its existing hierarchies of race, gender, and sexuality. For example, discussions around feminism reveal how congregants navigate conflicting attitudes: they advocate for equal opportunities but simultaneously uphold complementarian beliefs that affirm male leadership in the home and church (pp. 57–58). Similarly, racial justice is addressed superficially; when a Black pastor delivered a sermon on race, his message that “all lives mattered” allowed the congregation to feel engaged without confronting systemic racism or their complicity in it (p. 79).
Sexuality is another area where Lakeview exhibits this duality. The church’s stance on LGBTQ+ inclusion is couched in a rhetoric of love and humility—exemplified by Pastor Dave’s message to “Hate my own sin, and love others”—but same-sex relationships remain categorized as sinful, and LGBTQ+ members are excluded from full participation in the community (p. 158). These examples highlight how the imagined secular serves as a framework for evangelicals to reframe liberal values as threats, enabling them to engage with modern societal issues without fundamentally altering their theological commitments.
Diefendorf’s exploration is grounded in a detailed historical context, tracing the rise of White evangelicalism and its political influence in the United States. She documents how this community has long framed cultural change as a decline in moral values, positioning themselves as guardians of traditional ethics. The book’s Pacific Northwest setting adds a unique dimension, as it challenges the assumption that White evangelicalism is monolithic or confined to the Bible Belt. By situating her study in a progressive region, Diefendorf reveals how geography influences the ways evangelicals engage with liberal values, often adapting their rhetoric to appear less antagonistic.
The book’s strengths lie in its methodological rigor and nuanced analysis. Diefendorf excels at weaving personal narratives into broader sociological arguments, offering a vivid portrayal of how individuals and institutions navigate the tension between modernity and tradition. Her concept of the imagined secular is particularly compelling, providing a lens through which to understand how evangelicals construct and respond to perceived threats. For instance, by framing movements like Black Lives Matter and LGBTQ+ advocacy as external dangers, Lakeview justifies its reluctance to fully embrace these causes while maintaining an appearance of openness (pp. 50, 103).
However, The Holy Vote is not without limitations. While Diefendorf offers insightful critiques of Lakeview’s practices, the book’s focus on a single church raises questions about its broader applicability. The lack of comparative analysis with other evangelical communities makes it difficult to determine whether Lakeview’s approach is representative or unique. Additionally, the book’s engagement with theoretical frameworks, such as the sociology of emotions and status politics, feels underdeveloped. These elements could have enriched the analysis by providing deeper insights into the emotional and social dynamics underpinning Lakeview’s responses to cultural change.
Despite these shortcomings, The Holy Vote makes a significant contribution to the study of religion, politics, and culture. It sheds light on how White evangelicals negotiate their identity and beliefs in an era of rapid social transformation. By focusing on a suburban megachurch, Diefendorf captures the complexities of a community striving to reconcile its traditional values with the demands of a changing world. Her work offers valuable insights into the intersections of faith, identity, and inequality, making it a vital resource for scholars, educators, and policymakers.
The book is particularly relevant for sociologists of religion, gender, and politics, as well as those interested in the dynamics of evangelicalism in America. Its accessible prose and vivid storytelling make it suitable for both academic and general audiences. For church leaders, it provides a critical reflection on how bounded welcoming can perpetuate inequalities while offering strategies for fostering genuine inclusivity. Ultimately, The Holy Vote is a timely and thought-provoking exploration of the evolving role of White evangelicalism in shaping American society.
