Answer
In the exaggeration and melodrama of modern communication, Christian nationalism is most often employed as a derogatory term. Despite its occurrence in a variety of media contexts, the term Christian nationalism remains difficult to define. Those who use the term are generally the only ones who can explain what they mean by it. And what they mean by it may be completely different from the meaning assigned by others.
Some related terms are easier to define. Patriotism is “love of one’s own country” (Merriam-Webster.com) Nationalism is “loyalty and devotion to a nation especially as expressed in a glorifying of one nation above all others and a stressing of the promotion of its culture and interests” (ibid.). Based on these definitions, one would think that a Christian nationalist would simply be a Christian who loves and is proud of his country—a nationalist who happens to be a Christian. But the working definition of Christian nationalist is usually something far different. For example, according to Jared Sexton, Christian nationalists are to be blamed for “suffering inflicted on refugees, boldfaced white supremacy and cruelty, attacks on gay and transgender Americans, open anti-Semitism, the destruction of Roe v. Wade,” and more (Sexton, J., “Christian Nationalism’s Popularity Should Be a Wake Up Call,” www.time.com, 01/28/23, accessed 7/26/24).
Sociologists Andrew Whitehead and Samuel Perry give the basic definition of Christian nationalism as “an ideology that idealizes and advocates a fusion of American civic life with a particular type of Christian identity and culture.” But then they assert that this so-called Christian culture “includes assumptions of nativism, white supremacy, patriarchy and heteronormativity, along with divine sanction for authoritarian control and militarism. It is as ethnic and political as it is religious. Understood in this light, Christian nationalism contends that America has been and should always be distinctively ‘Christian’ . . . from top to bottom—in its self-identity, interpretations of its own history, sacred symbols, cherished values, and public policies—and it aims to keep it this way” (Whitehead, A., and Perry, S., Taking America Back for God: Christian Nationalism in the United States, Oxford University Press, 2020, xi-x, 10).
Author Michelle Goldberg claims that “the ultimate goal of Christian nationalist leaders isn’t fairness. It’s dominion. The movement is built on a theology that asserts the Christian right to rule” (Kingdom Coming: The Rise of Christian Nationalism, W.W. Norton, 2006, p. 7).
Matthew McCullough tones down the definition of American Christian Nationalism, stating it is “an understanding of American identity and significance held by Christians wherein the nation is a central actor in the world-historical purposes of the Christian God” (The Cross of War: Christian Nationalism and U.S. Expansion in the Spanish-American War, quoted in www.thegospelcoalition.org/article/christian-nationalism-patriotism, accessed 8/15/24).
People accused of being “Christian nationalists” rarely, if ever, call themselves that, a fact that hints at the defamatory nature of the term. According to some, a Christian nationalist is the perfect bogeyman: an anti-democratic, bigoted, Bible-thumping racist who wishes to force Christianity on everyone. Such caricatures are sometimes employed as polemic tools. As one writer put it, “Christian nationalism is an amorphous concept that is primarily used to tar Christians who are motivated by their faith to advocate for policies that critics don’t like” (Hall, M. D., “Theology of Politics: Christian Nationalism,” 2/8/22, www.standingforfreedom.com/white-paper/tilting-at-windmills-the-threat-of-christian-nationalism, accessed 8/15/24).
What does the Bible say about Christian nationalism? Nothing, directly, since the term is not found in the Bible. Of course, the type of Christian nationalism defined by Whitehead and Perry, above, would directly conflict with the teachings of Scripture. There is nothing remotely Christian about “white supremacy” or belief in a “divine sanction for authoritarian control and militarism.”
Christians are obligated to individually submit to the will of God (Romans 12:1) and to support one another along those lines (John 15:12). In practice, this means advocating for government actions consistent with a Christian worldview (Proverbs 14:34). At the same time, a believer’s primary mission is not earthly, let alone political (John 18:36). In fact, the main descriptor for a Christian’s relationship to government is “submission” (Romans 13:1), not “domination.” Perspectives such as Christian dominionism or Kingdom Now theology may invite accusations of “Christian nationalism,” though such perspectives are not reflected in Scripture.
One can be a nationalist without compromising biblical principles. There is nothing wrong with having a sense of loyalty and commitment to one’s country or believing that one’s country ought to self-govern, pursue self-interests, and encourage shared cultural attributes. Appreciation for one’s culture, language, traditions, music, history, or achievements is a fine thing. The same holds true for efforts to sustain those legacies. That is why nationalism is rarely used disparagingly without qualification: to become an aspersion, the term is given heft, becoming white nationalism or Christian nationalism.
It is not wrong for a Christian to be nationalist. What’s inappropriate is promoting an idolatrous, idealized version of one’s country or cultivating unhealthy factionalism. Christians should not seek to control, oppress, subject, or dominate. Christians are called to be lights in a dark world and perform good works that glorify their Father in heaven (Matthew 5:14–16).
Critics will often claim “Christian nationalism” whenever they perceive the slightest connection between a person’s faith and his or her political or social views. From that perspective, any desire to see laws reflecting godly morality is to be resisted, and any move to protect Christian expressions of faith in public life should be rejected. This strategy is often used against pro-life or pro-Israel sentiments or support for biblical sexuality. At times, any politically conservative stance conflicting with progressive morality is waved away as “Christian nationalism” or conflated with white nationalism.
Many people identify as “Christian.” With careful context, reasonable persons can also identify as “nationalists.” Modern culture uses the term Christian nationalism to imply something well beyond a simple overlap of those terms, however. Attitudes that follow biblical principles can’t be fairly described using the popular definition of Christian nationalism (e.g., Whitehead and Perry’s); the attitudes that the label commonly implies are not part of a biblical worldview.
