This article is adapted from MARSCAST episode 253.
The conversation surrounding Christian nationalism remains one of the most polarizing discussions within modern Christianity. In a recent exploration on Mid-America's podcast, Dr. Alan Strange, interim president of Mid-America Reformed Seminary and professor of church history, offered a critical analysis of Christian nationalism, engaging both descriptively and evaluatively with its recent resurgence. This article reflects on his insights, tracing the roots of the debate, the distinctions between competing perspectives, and the broader theological implications of this movement.
In addressing Christian nationalism, Dr. Strange first adopts a descriptive posture, seeking to understand the contemporary phenomenon as it is articulated by its proponents. He notes that while nationalism in itself is not necessarily contrary to Christianity—being concerned with national borders and regulated immigration for the flourishing of citizens—Christian nationalism, as presently conceived, often moves beyond this into more problematic ideological territory.
The label "Christian nationalism" has been applied broadly, sometimes indiscriminately, by both the mainstream media and Christian adherents alike. Many on the political left use the term pejoratively to describe politically conservative Christians, particularly in light of voting trends among evangelicals. However, some individuals and groups self-identify with this label, advocating for a fusion of national identity and Christian faith that raises important theological and historical concerns.
Dr. Strange highlights two main Reformed approaches to politics that intersect with the discourse on Christian nationalism. The first is the Two-Kingdoms and natural law framework, championed by figures such as David VanDrunen and Michael Horton. This approach tends to reject Christian nationalism outright, maintaining a distinction between the civil and ecclesiastical realms. The second, a more Kuyperian or general equity theonomic perspective, has found some affinity with aspects of Christian nationalism, particularly in its calls for a reestablishment of a form of Christendom.
Interestingly, both sides of the Reformed tradition—whether Two-Kingdoms adherents or theonomic Reconstructionists—find themselves wrestling with how best to engage with politics while remaining faithful to Christian doctrine. Figures like Stephen Wolfe, who draws from older Two-Kingdoms thought, align more closely with nationalist impulses, whereas other Reformed scholars critique these tendencies as misguided or historically untenable.
Dr. Strange offers a pointed critique of Christian nationalism’s ideological underpinnings, particularly as expressed in popular literature like Christian Nationalism: A Biblical Guide for Taking Dominion and Discipling Nations by Andrew Torba and Andrew Isker. This book, endorsed by Doug Wilson, calls for dominion, explicitly stating that Christian men must take authority over their families and communities, shaping society through parallel institutions and cultural withdrawal from mainstream secular influences.
However, history repeatedly demonstrates the difficulty of securing future generations' adherence to such ideological commitments. The Puritans of New England, for instance, could not maintain their religious zeal across successive generations. Christian nationalists often assume that rigorous training and cultural separation will guarantee a future Christian civilization, yet such deterministic views overlook the sovereign work of God in shaping history and individual salvation.
Moreover, the movement’s embrace of ethnocentric nationalism is particularly troubling. Many within this sphere advocate for a return to an ethnically homogeneous society, an idea with clear parallels to early 20th-century European nationalist movements. Given America’s inherently diverse and multi-ethnic makeup, such aspirations are not only impractical but also contrary to biblical teachings on the unity of believers from every tribe and nation.
Recent developments within the Christian nationalist movement reveal growing fractures. While figures like Doug Wilson and James White have attempted to distance themselves from more overtly racial and anti-Semitic elements within the movement—issuing documents like the Antioch Declaration—other Christian nationalists, such as Joel Webbon, have pushed back, advocating for what is termed “natural affection” in preserving cultural and ethnic identity. This internal division underscores the broader challenges of aligning Christian theology with nationalist aspirations without veering into unbiblical extremes.
Ultimately, Christian nationalism as a prescriptive framework fails to offer a coherent biblical approach to civic engagement. While it correctly identifies the moral and spiritual decline of Western societies, its proposed solutions rely too heavily on historical reconstructions and cultural strategies that often obscure the fundamental gospel message. As Dr. Strange emphasizes, faithfulness to Christ does not require the establishment of a Christian nation-state but rather a commitment to biblical truth within whatever political context believers find themselves.
In forthcoming discussions, this debate will be further unpacked, addressing figures like Stephen Wolfe and Doug Wilson in greater detail. For now, the challenge remains: How should Christians engage in politics in a way that is faithful, wise, and distinctly biblical? This question, rather than simplistic nationalism, should drive the discourse forward.
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