This is the unedited version of an article I recently had published by Evangelicals Now. You can read the published version here.
Do you remember 6 years ago, we were becoming aware of a new coronavirus, nnovel because this particular strain of virus had not been seen before. It seems to have originated in a lab in China but spread around the world like wildfire resulting in many deaths. Over time, that virus mutated into different strains, each given names based on the Greek alphabet. The mutations were all slightly different, sometimes with different symptoms and different levels of virulence and resistance to vaccines but were related closely enough to still be considered the same virus.
That analogy is helpful for our understanding of something that has begun to get noticed in Christian circles and in wider society, something that tends to go under the name “Christian Nationalism.” Arguably, there are a variety of ideas and movements that seem to be placed under this label and there seems to be diversity between them. However, a careful look under the microscope shows that they are closely related.
At one level, Christian Nationalism may be seen as simply the belief that God deals with people through nations and so we were called to disciple the nations. That though wasn’t how the early church seemed to understand the Great Commission with their focus on seeking to call people to follow Jesus and be baptised as a sign of repentance. However, after Constantine, it became the presumption for much of the known world that nations were Christian and this was accepted by the reformers including Luther, Calvin and Zwingli. The name “magisterial reformation” reflects a controversy early on in the reformation. Should the magistrates (civil authorities) have authority in church matters, particularly around belief and discipline. Dissenters, particularly the early Baptists argued no. They insisted that people should have liberty of conscience and that it was the sword of God’s Word and Spirit that should be used to confront sin and unbelief not the sword of the state.[1]
The term Christian Nationalist seems to have first found usage amongst South African nationalist politicians, particularly BJ Vorster, in the early 1940s who saw it as the best description for their attempt to apply national socialism or fascism in their context. It does not seem to have taken off in common usage following them for perhaps obvious reasons but was used pejoratively in the early noughties.
The contemporary use of the term to describe a movement and ideology can be traced to Stephen Wolfe in his book, “The case for Christian Nationalism”. Wolfe defines Christian Nationalism as follows:
“Christian nationalism is nationalism modified by Christianity. My definition of Christian nationalism is a Christianized form of nationalism or, put differently, a species of nationalism. Thus, I treat nationalism as a genus, meaning that all that is essential to generic nationalism is true of Christian nationalism.”[2]
There are three particular ideas or movements that have come together over the past few years in order to create the modern phenomena of Christian Nationalism. Federal Vision, New Apostolic Reformation/Dominion Theology and political nationalism.
Federal Vision is a theological position associated with high Presbyterianism and with pastors and theologians such as Douglas Wilson, James Jordan and Peter Leithart. There are differences between those key thinkers and some have disavowed the label but the common themes are: an objective view of paedobaptism where the children of believers are considered elect and likely regenerate so that they should receive the covenant sign and the benefits that come with it (such as paedo-communion), postmillennialism and reconstructionist theo-nomism (the idea that nations should be subject to God’s law). It is from within this thought tradition that Wolfe writes (he writes for Wilson’s publishing house, Canon Press).
The New Apostolic Reformation is a movement primarily within the US charismatic family not to be confused with UK apostolic networks such as New Frontiers, Icthus and Pioneer. Key figures within the movement notably C Peter Wagner and Bill Johnson of Bethel have argued that Christians should see themselves as “invading Babylon” to exercise strategic influence or dominion over seven spheres or mountains in the world: family, politics, arts, education, business, technology and entertainment.
The third strand is nationalist politics. This is seen both in the US and over here particularly over the past year through Christians developing close ties with Stephen Yaxley Lenon, the far right activist who uses the pseudonym “Tommy Robinson.” Historically, the Far Right in the UK has been associated with overt racism and antisemitism. In recent years we have seen a pivot in their strategy which seems to be reflected in moves by the radical right across Europe with a greater emphasis on cultural nationalism and a call to stand against Islamisation.
So, why does this all matter? I want to suggest two reasons for now. First, the theological underpinning that we see in both “Christian strands” amounts to serious error. It relies on significant misunderstandings both of what Scripture says and a confusion of the overall shape and direction of the Biblical narrative. Specifically, the paradigm that we are called to live under as believers is one of exiles in this world. Whilst people such as Joseph and Daniel found themselves in positions of influence in the empires of their days with even Paul appearing before Ceasar, that was not so much through choice as compulsion as they were captured and delivered as prisoners or slaves to those authorities.
Christian Nationalism is therefore a distraction from our calling to make disciples. It is the preaching of the Gospel and the work of the Holy Spirit that brings people into God’s kingdom and extends Christ’s Kingdom rule not worldly power tools such as the state. Furthermore, because it believes that nations like the UK and US are subject to covenants with God including blessings and curses, this theology should be seen as a form of Nationalist Prosperity Gospel.
Secondly, the alignment we are seeing with political nationalism is especially grievous. The far right is not merely one extreme on the political spectrum, it is a different agenda that relies on conspiracy theories in order to identify specific groups of people to dehumanise and demonise as the enemy and to blame for all of society’s ills. The light has nothing to do with this darkness. Christians need to be alert to how this type of ideology gives space for overt hatred and even violence so that many of our brothers and sisters from immigrant backgrounds live in fear and danger.
It is my belief that the coming together of these strands has resulted in a serious danger where the church cannot afford to be silent and sit on the fence as we see evangelical Christianity co-opted into a heretical and extreme movement.
[1] On this, see particularly Ryan Burton King, Everyman’s Conscience.
[2] Wolfe, Stephen. The Case for Christian Nationalism (p. 10). Canon Press. Kindle Edition.
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