Disciples of White Jesus

1. "White Jesus" Fuels Violent Masculinity

White Jesus is to Jesus Christ as Instagram momfluencers and babies are to actual mothers and children.

A manufactured image. The book distinguishes between Jesus Christ, the humble, vulnerable, Middle Eastern figure of the Gospels, and "White Jesus," a brand created by white American Christianity. This "White Jesus" is portrayed as a progenitor of the Christian industrial complex, associated with megachurches, celebrity preachers, prosperity gospel, and figures like Donald Trump. This manufactured image is designed to sell, control, influence, manipulate, and create division and hierarchy.

Quest for power. Unlike the biblical Jesus, "White Jesus" is depicted as being on a violent quest for naked power, influence, and wealth. This figure deals in absolutes, convincing followers of their own sanctification and the damnation of those who disagree. This boorish and controlling "White Jesus" positions himself at the head of family and government, ignoring the reciprocal and relational nature of the Christian Trinity.

Destructive path. The movement to make young boys "disciples of White Jesus" leads them toward "empty self-aggrandizement, toward anger and violence and grievance." This path, rooted in a distorted image of Christ, ultimately results in destruction for both the individual and those around them. The author, as a mother, expresses fear and recognition of the terrible capacity for hatred, fear, and violence that can emerge from this toxic cultural influence.

2. White Men: Both Problem and in Peril

It’s indisputable at this point that men and boys are both in trouble and also themselves the direct cause of many of their problems.

Dual realities. Discussions about men and boys in America are dominated by two truths: they are "the problem" and they are "in trouble." The book argues that both statements are accurate and must be grappled with simultaneously to move young men away from radicalization, isolation, and violence. Ignoring either aspect risks incomplete solutions, either infantilizing men or failing to address their harmful actions.

The problem of male violence. Men and boys are often the direct cause of harm to others, with militant masculinity leading to:

• Social media influencers gaining political power, often overlapping with white supremacist ideologies.
• The lionization of figures like Kyle Rittenhouse and Daniel Penny for acts of violence.
• The killing of individuals for expressing LGBTQ+ support, as seen in the case of Laura Ann Carleton.
• The financial exploitation of young men through figures like Charlie Kirk and Tucker Carlson, who promote traditional masculinity for profit.
• The perpetuation of misogyny and abuse, exemplified by figures like Luis Rubiales and Steven Crowder.

Men in trouble. This destructive masculinity also boomerangs back, harming men themselves.

• White, middle-aged men have the highest suicide rates.
• Men in the U.S. live nearly six years fewer than women, the largest gender-based gap in 25 years.
• Higher mortality rates for men from COVID-19, diabetes, and cancer, exacerbated by hesitancy to seek healthcare.
• Young white men are susceptible to loneliness, depression, and substance abuse, as seen in the fentanyl overdose death of a Citadel cadet's friend.

3. Radicalization Roots in Identity and Belonging

What I got was more important than what we believed.

Seeking acceptance. The book highlights that young white men are often drawn to extremist groups not primarily for their hateful ideologies, but for a profound sense of identity, community, and belonging. Caleb Campbell, a former racist skinhead, explains that the racist ideology was "in service of the belonging," offering safety and purpose in a world where he felt powerless and disconnected from his family and fundamentalist Christian upbringing.

Vulnerability to recruitment. Teenagers, particularly around age fourteen, are at a "magical age" for radicalization as they break away from parents and seek to develop identity and purpose. Groups like the Asatru Folk Assembly (AFA) and online "manosphere" influencers target these young, often alienated and bullied, white boys. These groups provide a clear, albeit destructive, framework for identity that contrasts with the perceived "softness" or "inauthenticity" of other communities.

Online infiltration. White supremacist online recruitment is rampant, with a steady stream of sexist, racist, and heterosexist memes and videos infiltrating the digital lives of teenage boys. This content, often presented as jokes or "rizz" (pickup artistry), steadily gains a foothold, shaping how boys think about themselves and their relationships. The ease of access to these online communities makes it difficult for parents and educators to intervene before radicalization takes root.

4. Vulnerability Redefines Masculine Strength

I never thought crying makes you weak, even though I know a lot of people think that. But it was definitely kind of difficult to break down. I had to break a stigma I didn’t even know I had.

Challenging the "tough" ideal. Traditional white Christian masculinity often dictates that emotions, especially sadness or fear, are signs of weakness to be suppressed. This societal pressure forces boys to push down feelings of insecurity or inadequacy, leading to brittle emotional states. Connor, a Citadel cadet, exemplifies this when he breaks down crying after a friend's overdose, realizing he had an unconscious stigma against showing vulnerability.

Jesus as a model of emotion. The book argues that a more authentic understanding of Jesus reveals a figure capable of deep emotion, including weeping at the death of his friend Lazarus. This portrayal offers a powerful counter-narrative to the "angry Jesus" or "he-man Jesus" promoted by some conservative leaders. Embracing Jesus's vulnerability provides a model for men and boys to connect with their own emotions, fostering empathy and stronger relationships.

Smashing the box. Bishop Yehiel Curry, a Black ELCA leader, emphasizes that his mother taught him it was "OK to cry" and show affection, challenging the notion that men must be "tough and mean and have muscles." This "boxing in" of men, where anything outside a rigid masculine stereotype is deemed "wrong," leads to loneliness and despair. The book advocates for "smashing the box" of rigid masculinity, allowing boys to cultivate internal strength through emotional honesty and connection, rather than relying on external displays of dominance.

5. Schools: Battlegrounds and Havens for Boys

Unlike during the school bombing drills of the Cold War, in American schools today the enemy is no longer Soviet Russia but instead that brooding teenage boy who stole his father’s gun.

A transformed landscape. American public schools, once idealized, have become rhetorical battlegrounds and places of fear, particularly concerning mass shootings. Teachers, once respected, are now underpaid, overworked, and scapegoated, managing complex student needs (IEPs, trauma, diagnoses) while also fearing gun violence. This shift is compounded by political interference, such as Betsy DeVos's efforts to defund public education and the "parent rights" movement.

Challenges for boys. Boys are disproportionately affected by certain educational trends:

• Diagnosed with ADHD three times more often than girls, often due to external, disruptive symptoms.
• Struggle with emotional expression, making it harder for them to ask for help.
• Face increased pressure to succeed, leading to anxiety and sometimes withdrawal.
• Are targeted by right-wing groups online, who exploit feelings of alienation.

Teachers as lifelines. Despite these challenges, dedicated educators like Joe, Linda, and Amy strive to create havens for students. Joe, a PE teacher, uses his class as a place of "escapism" and safety, building trust through consistent presence and care. Linda, a rural special education teacher, navigates generational trauma and cultural diversity, while Amy, a middle school science teacher, uses "Calming Rooms" and extracurricular clubs to support boys who struggle to fit in. These teachers prioritize relationship and individual needs, offering a counter-narrative to the chaos outside school walls.

6. Faith Formation: Beyond Exclusionary Dogma

I was just heartbroken. Shocked. It started out joking. Some of it came from a real place.

Latent hatred in "good boys." The book reveals how even "good, kind boys" in Confirmation classes can harbor latent racist, sexist, and anti-Semitic ideas, as demonstrated by a group of rural Midwestern teens who, when asked to create their ideal world, envisioned one without Koreans, Russians, Mexicans, or African Americans (except as servants), and with naked women. This shocking revelation underscores that hatred can exist beneath a veneer of politeness and religious upbringing.

The allure of purity culture. Conservative Christian communities, like the Presbyterian Church in America (PCA) or those influenced by figures like Jason Evert, often promote rigid gender roles and an obsession with "chastity, purity, and virginity." Jane, a Catholic catechism teacher, genuinely believes these teachings protect girls from her own past struggles, but this framework can lead to dismissing the suffering of others, such as women affected by anti-abortion laws, and can label LGBTQ+ individuals as "disordered."

A different Jesus. Pastors like Dan and Janine, military veterans leading Confirmation in their garage, offer a contrasting vision. They teach that Jesus was not white, had olive skin, hung out with sinners, and cried. This challenges the "White Jesus" narrative and encourages boys to define manhood by kindness, respect, and standing up for others, rather than by strength or dominance. Their approach fosters a secure community where boys can question, learn, and ultimately embrace a more inclusive and loving God.

7. De-radicalization Through Authentic Relationships

Swords don’t actually change the world, but crosses do. If [young men] want to be powerful, pick the most powerful thing. Jesus shows the sword is weak. There’s a bigger power that can actually transform lives.

Beyond ideology. The book emphasizes that de-radicalization is primarily a process of the heart, not just the mind. Caleb Campbell's journey from racist skinhead to anti-Christian nationalist pastor illustrates that young men are often drawn to extremist groups for belonging, and merely refuting their ideas isn't enough to pull them out. It's the formation of genuine, trusting relationships that provides an alternative source of community and purpose.

The power of presence. Caleb's transformation began when a bandmate, Seth, offered him friendship and hospitality, challenging his preconceived notions of Christians. Similarly, Antonio, a transgender seminary student, found healing and a new path through supportive relationships after being rejected by his conservative church. Antonio actively engages with Christian nationalist men at rallies, using humor and asking questions about their lives, humanizing himself and helping them feel heard in their distress.

Empathy and transformation. Antonio's ability to forgive his abusive father, realizing his father's own pain and the impact of rigid masculine socialization, highlights the transformative power of empathy. He believes that God's spirit can change Christian nationalist men, seeing them not just as "the enemy" but as "just men" shaped by culture and experiences. This approach, rooted in compassion and a "sword-cross metaphor" (choosing vulnerability over violence), offers a path to healing and a more inclusive vision of humanity.

8. White Christianity's Complicity in Hatred

Our perceived distance from a racist past is an illusion. Hope and pain, violence and peace, dwell right next to one another.

Erasing uncomfortable truths. The book argues that white American Christians often maintain a "comfortable sense of distance" from racism and violence, believing it to be a problem of a distant past or "other" white people. This illusion is shattered by stories like Dylann Roof's, whose massacre at Mother Emanuel AME Church exposed the latent hatred within white Christian communities, including the author's own denomination. The reluctance to confront this complicity allows racism to spread "like a pathogen."

Historical amnesia. In places like Swift County, Minnesota, where the author's family has roots, the history of violence against Indigenous peoples (e.g., the Dakota War and mass hanging) is often erased or ignored by white residents. This historical amnesia, coupled with a "niceness" that avoids direct confrontation, contributes to an "unexamined racism" that makes communities vulnerable to white supremacist groups like the Asatru Folk Assembly.

The "Trump stuff" and its appeal. The shift in voting patterns in rural areas, from Democratic strongholds to overwhelming support for Donald Trump, is linked to his appeal to white men who feel their share of the population is declining. Figures like David Duke explicitly connect Trump's rhetoric to white supremacist goals of "taking our country back." This language resonates with those for whom "change is hard," tapping into deep ancestral memories of cruelty toward non-white Americans and anxieties about increasing ethnic diversity.

9. The Cost of Suppressed Emotion and Control

Forcing sensitive, emotional, vulnerable, and gentle boys and men to suppress their natural tendencies and fit into some kind of contrived and prescribed box of traditional masculinity only leads to feelings of inadequacy, loneliness, depression, and despair.

The "man box." Traditional masculinity, often reinforced by conservative Christian teachings, creates a rigid "man box" that demands toughness, stoicism, and control, while shaming vulnerability and emotional expression. This suppression of natural tendencies in boys and men leads to profound internal struggles, including feelings of inadequacy, loneliness, depression, and despair. The book highlights that this often manifests in self-destructive behaviors like substance abuse and suicide.

Transactional relationships. Influencers like Richard Cooper, who promote a "transactional" view of manhood focused on wealth and dominance, ultimately offer a path to loneliness and unfulfilling relationships. This approach, which prioritizes power over love, leaves men without the tools for genuine intimacy and emotional connection. The book critiques how such teachings, even when seemingly offering "solutions," perpetuate the very problems of isolation and emotional ineptitude they claim to address.

A cycle of harm. The suppression of emotions and the pursuit of control create a cycle of harm that impacts not only the men themselves but also their loved ones. Jared Yates Sexton's memoir illustrates how his father's repressed sensitivity, masked by machismo, damaged his family relationships. The book argues that this cycle can only be broken by acknowledging that "we are all harmed" and that "none of us are innocent," fostering compassion and a willingness to redefine manhood beyond brittle strength.

10. Stories as the Path to Healing and Connection

Only the stories can save us.

Beyond prescriptions. The book rejects the idea of simple, generic prescriptions for healing troubled young men or preventing violence. Instead, it champions the power of individual stories to foster empathy, understanding, and lasting change. These narratives, deeply lodged in memory, reveal the complexities of human experience and the meandering ways God works through lives, leading to greater love, acceptance, and grace.

Humanizing the journey. By sharing diverse stories—from the privileged teens of Charleston grappling with racism, to the former skinhead pastor finding authentic faith, to the transgender seminary student ministering to Christian nationalists—the book humanizes the struggles and transformations of white Christian men and boys. These stories illustrate that while many roads lead to radicalization, many also lead out, often through the courage to question, to feel, and to connect.

A call to connection. The ultimate message is a call to extend hands rather than clench fists. The stories reveal that genuine connection, rooted in love, listening, and a willingness to see God in unexpected places, is the most powerful force against hatred, violence, and despair. By embracing the full spectrum of human experience and challenging rigid definitions of masculinity, communities can foster environments where boys and men are free to be vulnerable, loved, and truly transformed.