Discussion Jumpstarter
Study leader reference - not a definitive answer
Question 3
He warns that “the leaven of Herod” is political involvement that quietly works through the church; where do you see the “leaven” starting in the historical examples (prohibition, temperance leagues, revivalism language, loyalty oaths), and what would be the modern equivalents of those first small steps?
Another way to ask: He calls “the leaven of Herod” small political involvement that slowly spreads in the church. In the examples he gave (prohibition, temperance groups, revival talk, loyalty oaths), what were the first small steps, and what would similar first steps look like today?
Discussion Jumpstarter
Direct Answer
The transcript shows the “leaven” starting with small, seemingly righteous steps—moral campaigns, emotional revival language, and “surely you must vote” pressure—before growing into deeper entanglement like coercion, nationalism, and loyalty oaths. Modern equivalents would be church culture adopting partisan messaging, organizing politically “for a cause,” or treating voting as a test of Christian identity.
- Prohibition begins with a moral appeal: “Let’s pass laws to end the selling of alcohol,” framed as obvious Christian duty.
- The leaven spreads through organizing: “temperance groups,” “temperance leagues,” posters urging, “vote dry,” implying that voting becomes part of faithfulness.
- Revivalistic rhetoric fuels political action: Billy Sunday calls America a “whiskey-soaked” world that must be “bound to the cross…,” blending spiritual renewal with political reform.
- Political success then normalizes deeper involvement: the movement eventually helps elect Brumbaugh governor.
- Once in power, coercive measures follow: Brumbaugh calls a militia, later views WWI as “a holy war,” and requires a “loyalty oath.”
- The speaker explicitly calls this “the political leaven… entrenched itself into the fabric of conservative Christians.”