Friends,
A clergy colleague noted the rise of men wearing red 'Make America Great Again' caps to their church and in worship, and that it used to be considered disrespectful for men to wear any sort of hat indoors, let alone at church or in Christian worship services.
I would like to start by acknowledging that the tradition of men removing their hats in worship is a Christian custom; other world religions often either allow men to cover their heads in worship, or sometimes even require it as a sign of reverence and respect. Similarly, many religions including Christianity still require or allow women to cover their heads in worship--a practice common in nearly all U.S. congregations up until this previous generation, and perhaps now a custom best preserved in the U.S. in the African-American Christian churches, as well as in many southern states; as well as in Orthodox and Catholic congregations. While my present ministry context is ecumenical and interfaith cooperation, today I write as a white Christian pastor to other white Christian pastors.
I would also mention that in my time as a pastor, it has fallen out of custom for most men of middle and older ages to wear a hat in public at all, except in our rural areas where farmers often sport the vented-back 'seed caps.' The issue of hats being worn in church in the past few decades has been mostly about young men wearing baseball-style caps indoors, in the church building, to youth group, and in the sanctuary.
In such cases, I have generally advocated for welcome of the young man, cap and all, and perhaps a gentle word after a relationship of welcoming trust is built to remind them of the custom of removing caps. In time, they may do so. However, a young person harshly scolded about an apparent lack of manners would be unlikely to return to church.
However, I believe the 'MAGA' hats are different. In this case, it is not about wearing a hat at all, but the message that is being conveyed. First of all, they are often worn by men long accustomed to attending that congregation's worship service. Wearing a MAGA hat to church is akin to wearing a swastika in church (which many 'good, upstanding, patriotic' German men did do in their swastika-draped churches in the 30s and 40s).
The 'MAGA' hat conveys a very specific message: that only white, straight, presumably Christian people are welcome and have full human value. It is designed to intimidate people of color, immigrants, LGBTQ+ persons, people with disabilities, and other groups of people who have been made targets of the Trump campaign and resulting government. Not only have these groups of people suffered under the policies of this administration, but people within these groups have been singled out in public places and suffered physical violence by supporters of this ideology.
As such, the MAGA red cap doesn't belong in our churches, where our sanctuaries are designed to be places of welcome and love for all people, as equally beloved children of a loving Creator. I do not think it too strong to say that proclaiming this ideology defiles the sanctuary and is an affront to the teachings of Jesus. While likely costly do to do, this requires a vigorous pastoral and church leadership response to preserve the integrity of the sanctuary.
Now, a 'vigorous' response is not the same as a shaming or publicly humiliating response. There are several reasons for this: the MAGA hat is an emotionally charged symbol, as seen in the Trump rallies which rely on whipping up an intense fervor among the crowds with hateful rhetoric towards the marginalized people in our society, the media, and any source of opposition. Some people, who have fully embraced this ideology, may respond in hostile, perhaps even aggressive ways if confronted in a humiliating manner. Or they may leave the congregation--which should not be a fear of losing numbers or 'household giving units,' but of that person's need to be in a transformative community that actively proclaims and practices love--just as a lost sheep requires the searching out of a Good Shepherd and a return to a safe flock.
I believe there are also those who wear the MAGA cap and are not as prone to overt bigotry as others who proudly display it--just as happened with some who wore the swastika on their arm or lapel in Nazi Germany. Certainly there are those who personally agree with the white nationalist ideology behind the cap, but would not personally engage in violence against the minority groups mentioned above, and may even find the suggestion of violence appalling. Persons in this group might say, "I don't like (Jews/ Muslims/ Blacks/ Gays/ Foreigners), but I wouldn't go out and hurt anyone"
I believe there are also those who wear the MAGA cap and do not personally associate with (or maybe even realize) the white nationalist ideology behind the red cap, but believe that by wearing it, they are supporting conservatism in general, conservative economic policy, old-fashioned American values and morals, or are of a more traditional persuasion. This may be particularly true of people who grew up, say, well before the sexual revolution and drug culture beginning in the 60s and 70s, and desire to return to what appeared to be a simpler time. This, too, was a hallmark in its own day of Nazi propaganda. Persons in this group might say, "But he's done so much for our economy," or "our country has gotten way too liberal and nowadays anything goes."
I believe there also is yet another group, those who do not strongly identify with or care much at all about the while nationalist identity behind the red cap much at all, yet do so in order to feel a sense of belonging or camaraderie, perhaps because family and friends are much more heavily involved; perhaps in order to feel a sense of purpose or power; or perhaps simply to appease or maintain appearances with business associates and dominant trends in the local community. This may be a form of self-preservation, also a common factor in Nazi Germany (think of the early scenes depicting Oskar Schindler preparing for an evening of wooing a military contract). People in this group might say, "It's the price of doing business," or "Everyone I know is wearing one, so I might as well too."
These are all important perspectives to understand from a pastoral standpoint, and along with our depth of relationship with the parishioner, they may impact how we approach our response. Interventions must come from a place of grace-filled love for the person, preferably accompanied by friends of the person at church who understand the concerns at hand and also can bring about compassionate change in the individual.
Still, the symbol of the red cap and its MAGA slogan cannot be unmarried from the cause of white nationalism, or the active persecution of minority groups. The symbol and this meaning are so prevalent and reinforced that it is firmly cemented in the present day and for years into the future. This may need to be made clear to anyone who wears the red cap with intentions other than overt bigotry: it may well be read as a call to arms. Others may associate them with the most violent stream within the MAGA movement--either to avoid them, or to join them, perhaps believing the wearer may support another's attempt at more aggressive repression of the targeted groups.
A person wearing the red cap may or may not be persuaded by this reasoning--such as a person opposed to violence. For others, it may be more practical to also employ a building-wide strategy, such as reminders to remove all hats upon entering the building or sanctuary. Ushers may do well to assist with politely saying, "remember, hats off, please," which may appeal to those motivated by tradition and custom. A gentle reminder in the bulletin or from the lectern before worship begins may also be in order. However, I would avoid doing this from the pulpit during a sermon--a more emotionally-laden time which can unwittingly invite a more hostile response.
A congregation may also choose to go a step further, along the lines of the 'Hate Has No Home Here" campaign. If cap-wearing stubbornly persists, then other creative measures may be taken, such as caps bearing peaceful slogans. We are fortunate to be at a point in our history where such creative resistance is possible.
In such cases, I also recommend congregational peacemaker (nonviolence) training, so that participants know not to shame or humiliate their opponents, which rarely leads to good outcomes. Peacemaker training is also helpful for defusing tense or escalating arguments, which may also occur when a red cap is worn in the sanctuary, or really any other divisive issue (even choosing a new hymnal or carpet).
Tensions can escalate, though, and it's important that words and actions be chosen carefully. Pastors have certainly been forced from their pulpits for less; houses of worship have certainly been shot up, bombed, or burned for similar issues. It may seem easier to not confront the issue at all. In some particularly difficult cases, unfortunately, it may be the only safe option.
In all situations, it is good to continue to preach and teach and practice the love of God as expresses through Christ Jesus, a love expressed through feeding the hungry, sheltering the homeless, caring for the poor, healing the sick, welcoming and protecting the foreigner.
It is also good to remember that all political movements come and go; even Nazism with its horrific cost was defeated. Even after Nazism was defeated, people still tucked away their treasured mementos of Hitler, and these red caps too may be found in attics for generations to come. This, too, will pass; less likely through passive ignorance or fearful reactionism, and more likely through grace-filled, transformative acts of love and welcome.
