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Christian Nationalism



Christian nationalism has become one of the most debated—and confusing—terms in American public life. Critics often portray it as a dangerous fusion of faith and politics that threatens democracy, religious liberty, and tolerance. Others see it as a legitimate framework for Christians to engage society faithfully, drawing from biblical principles and historical precedents.


The reality, however, is more nuanced: Christian nationalism is not one single, uniform ideology. We believe that the term Christian nationalism can be seen as an umbrella term for several distinct streams, each with its own definitions, emphases, theological roots, and implications. In an effort to help you navigate the current cultural conversation, I want to outline six different streams of Christian nationalism observed in the public square.


Progressives tend to focus their attention and criticism on one particular stream: white Christian nationalism. This variant of Christian nationalism combines a truncated version of Christianity with white ethnic and cultural identity, viewing America as historically and divinely ordained for white Christians. Sociologists Andrew Whitehead and Samuel Perry describe it as an ideology that fuses American civic life with white identity and culture, often including assumptions of nativism, white supremacy, patriarchy, and heteronormativity. This particular stream of Christian nationalism (and I hesitate to even use the term Christian here because I believe it represents a distorted view of the Faith) generally works to preserve white cultural and racial dominance amid demographic threats, such as immigration. 


Yet, historian Mark David Hall documents a strong case in his book, Who's Afraid of Christian Nationalism? that the term "Christian nationalism" is not automatically synonymous with white supremacy. Hall acknowledges that race-based Christian nationalism exists and can be problematic, but he also rejects the broad conflation with racism, authoritarianism, or militarism as pushed by progressive critics. 


Hall defines the term Christian nationalism more modestly as the belief that America was founded as a Christian nation and that governments should protect and promote Christianity in ways that still tolerate other religions. 



Hall contends that there are many Christians who fit this more general description of Christian nationalism who are not driven by racial animus, but by a desire for faithful civic engagement. Hall would say that progressive critics are often mischaracterizing Christian nationalism by labeling everyday "God-and-country" conservatism as a toxic and racist threat, when the real dangers lie outside of mainstream Christianity, in a distorted sect of the Faith.


Other variants of Christian nationalism emphasize different priorities. 


One prominent example has been articulated by Stephen Wolfe in his book, The Case for Christian Nationalism. Drawing from natural law and Protestant scholastic traditions, Wolfe envisions nations ordered toward Christian ends, with civil authorities (like a "Christian prince") enforcing biblical principles. Wolfe argues that Christianity ought to shape governments, laws and customs in order to secure earthly good for its citizens.


Wolfe discusses nationalism in terms of ethnic cohesion and sees mono-ethnic nations as part of the natural order. In his model, race is not central per se, but it is sometimes a factor. Critics have noted potentially negative racial implications of his ideas. We also discussed Wolfe's approach on this episode of All The Things.



A third stream of Christian nationalism is Catholic neo-integralism, associated with thinkers like Adrian Vermeule and Patrick Deneen. This approach seeks to integrate Catholic truth into state and society, subordinating temporal power to the spiritual authority of the Church. Because Catholic neo-integralists reject secular (or classical) liberalism, they advocate for a post-liberal order. This often involves conversations about abolishing (or significantly amending) the Constitution. This form of government would be founded on the Church giving governance and promoting policies aligned with Thomistic natural law and Catholic social teaching. Unlike Wolfe’s approach, Catholic neo-integralism emphasizes ecclesiastical hierarchy over national ethnic identity. Because their primary focus is on rejecting classical liberalism, racial considerations do not factor into the Catholic neo-integralist framework. JD Vance and Marco Rubio have expressed some sympathies with aspects of this position.


A fourth version of Christian nationalism is Doug Wilson's vision for social transformation. In his book, Mere Christendom, Wilson argues that secularism has failed and societies need to return to the vision of the Founding Fathers, who envisioned an explicitly Christian anchor. He advances a version of Christian nationalism that encourages all nations to publicly acknowledge Christ's lordship, without hard denominationalism. Wilson sees the application of God’s eternal moral law as the underlying standard for public law and policy. Wilson envisions Christians as transforming societies gradually through the influence of the Gospel and then as changed hearts increase, eventually the city and/or state and/or country will be ready to align public policy with the principles of God’s moral law. 


In this video, I provide an additional summary of Wilson’s approach.



Race is not central to Wilson’s ideas. In fact, he rejects white nationalism labels, focusing on repudiating secularism and pursuing liberty. Theologians, Joe Book (The Mission of God) and James White would also be aligned with this stream.


A fifth stream of Christian nationalism would include the charismatic dominionism of the Seven Mountain Mandate (7MM), popularized by Lance Wallnau and other New Apostolic Reformation figures. The 7MM movement calls Christians to "take dominion" over seven cultural spheres: family, religion, education, media, arts/entertainment, business, and government. Rooted in spiritual warfare and (usually) premillennial dispensational eschatology, the 7MM approach urges Christians to influence these "mountains" to establish God's kingdom on earth. Wallnau frames this as invading "Babylon" for Christ, often tying it to political activism as Christians support leaders who are anointed for cultural reclamation. Racial elements are typically not part of this movement, as it attracts diverse participants and focuses on conquest through leadership, spiritual warfare, prayer, and cultural influence rather than ethnicity.


A sixth stream is progressive Christian nationalism. Figures like Texas State Representative James Talarico and Georgia senator Raphael Warnock seek elected office in order to enact laws and policies grounded in a progressive interpretation of the Bible. This approach reclaims Christian faith for left-leaning causes, emphasizing a social justice approach to Jesus' teachings. Talarico and Warnock are both seminary graduates, as well as vocal critics of Christian nationalism. They have gained national attention for their sermons and interviews where they highlight themes like, "Jesus liberates; Christian nationalism controls," and "Jesus saves; Christian nationalism kills." 


We believe that Talarico’s and Warnock’s methodology is structurally consistent with the major premises of other streams of Christian nationalism: their end-goal is to enshrine public laws and policies based on their reading of Scripture. In a recent clip from the Holy Post podcast, Talarico emphasized the need for the Democratic party to build a broad coalition, filled with diverse views, including “pro-life Democrats” in order to "win the power it's gonna take to transform this country and improve people's lives." While this power is won "through persuasion,” Talarico’s goal is the use of political influence to advance progressive-oriented reforms. This includes advocating for things like, universal healthcare, supporting “trans-affirming care” for minor children, welcoming immigrants and enacting DEI policies all as an extension of love for neighbor. We discussed this point on an episode of the Family Meeting.


While Christian progressives wouldn’t likely see themselves as fitting into the larger umbrella of Christian nationalism, their strategies are functionally similar to what conservatives are also doing: encouraging faithful civic engagement and social transformation by enacting laws and policies based on a particular understanding of the Bible.


These streams reveal Christian nationalism's spectrum. As Hall emphasizes, Christian nationalism is not a framework that is inherently tied to white supremacy. Definitions vary widely. This is why it is important to slow the conversation down in order to get clarity about the definition in play. 


At the Center for Biblical Unity, we do not characterize ourselves as "Christian nationalists." However, because we advocate for laws protecting traditional marriage, preventing child mutilation, and ending abortion, some would apply the label. And if that’s the case, then so be it. Our approach to the integration of the Bible and public policy probably most closely aligns with the work of public theologian, Andrew T. Walker, who emphasizes faithful public engagement for the common good based on God's eternal moral laws and the created order, without conflating church and state. 


 

We also find Dr. Joe Boot's work useful.


As a ministry, we believe that God has eternal moral standards for nations and that he will also judge prolonged disobedience. God has an established track record of punishing, or even annihilating, those nations who don’t repent. (Here is a link to part 1 of my 3 part series on that topic.


 

As Christians, we must test every stream against Scripture. Faithful engagement in the public square is an important component to being a Christian. But conflating the kingdom of God with earthly nations will result in a distorted view of the Faith.



Dig Deeper:


  • Video: "Wrestling with Christian Nationalism"


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