Christian Nationalism and Exalting Oneself Above Christ

Exalting oneself above Christ, or seeking one's own glory rather than God's, is a recurring theme in biblical warnings against pride and selfishness. This concept is fundamentally opposed to Christian teaching, which emphasizes humility and the supremacy of Christ ^{[9, 10]}.

The Apostle Paul directly addresses those who are "confident in himself that he is Christ's" in 2 Corinthians 10:7, urging them to reconsider their self-assurance. He also critiques those who preach Christ "out of selfish ambition rather than from pure motives" (Philippians 1:17) or "insincerely preach Christ from selfish ambition" (Philippians 1:16). Such actions are seen as attempts to cause distress or to seek personal gain rather than genuinely serving Christ ^{[1, 3]}. The Torrey's Topical Textbook identifies selfishness as contrary to God's law, citing passages like Leviticus 19:18 and Matthew 22:39, and notes that it is inconsistent with Christian love (1 Corinthians 13:5) ^[4].

Theological traditions consistently condemn self-exaltation. Thomas Aquinas, in his Summa Theologica, defines "boasting" (jactantia) as the "uplifting of self by words," speaking of oneself "above oneself" ^[12]. This can occur either by claiming more than one truly is or by exaggerating one's perceived status. Augustine, in his Homilies on John, notes that "He that speaketh of himself seeketh his own glory," contrasting this with Christ, who did not speak from Himself but from the Father ^[13]. John Chrysostom emphasizes that while glorifying God rightly is essential, living unrighteously while claiming to be enrolled under Christ as Master is a profound insult to Him ^[10].

The New Testament also warns against a figure who "opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God" (2 Thessalonians 2:4). This passage describes an ultimate act of self-exaltation, placing oneself in the position of divine authority ^[2].

In contrast to self-exaltation, Christian theology stresses humility and the exaltation of Christ. John Calvin, in his Institutes of the Christian Religion, highlights the importance of being "under Christ their head" and admiring God's grace in the Church ^[7]. He further argues in his commentary on Philippians that those who "voluntarily abase themselves" along with Christ will be exalted, drawing a direct parallel to Christ's own humility and subsequent elevation ^[9]. Charles Hodge, in his Systematic Theology, discusses the "exaltation of the humanity of Christ" as a consequence of its union with His divine nature, emphasizing Christ's unique preeminence ^[8]. Hodge also notes that the doctrine of "we are all one in Christ Jesus" precludes any national or social distinctions that would assign preeminence based on anything other than individual character and devotion ^[5].

The concept of Christian nationalism, when it leads to exalting a particular nation or political ideology above the universal reign of Christ, can be seen as a form of self-exaltation or a misplaced loyalty. John Gill, commenting on Psalm 66:7, states that Christ "rules in the kingdom of nature and providence by his power, and does whatsoever he pleases; nor can any stay his hand." He is the "King over his holy hill of Zion" and "must reign till all enemies are put under his feet" ^[6]. This universal and eternal reign of Christ stands in contrast to any earthly power or national identity that seeks ultimate allegiance. The historical record, as noted by Charles Hodge, shows that even religious bodies can seek to enforce their dominion through violence when they prioritize their own power over the principles of Christ ^[11].

Sources

Philippians “Philippians 1:17 (NASB) — the former proclaim Christ out of selfish ambition rather than from pure motives, thinking to cause me distress in my imprisonment.”
2 Thessalonians “2 Thessalonians 2:4 (NASB) — who opposes and exalts himself above every so-called god or object of worship, so that he takes his seat in the temple of God, displaying himself as being God.”
Philippians “The former insincerely preach Christ from selfish ambition, thinking that they add affliction to my chains; -- Philippians 1:16”
Torrey's Topical Textbook “Torrey's Topical Textbook: Selfishness — Contrary to the law of God -- Le 19:18; Mt 22:39; Jas 2:8. The example of Christ condemns -- Joh 4:34; Ro 15:3; 2Co 8:9. God hates -- Mal 1:10. Exhibited in Being lovers of ourselves. -- 2Ti 3:2. Pleasing ourselves. -- Ro 15:1. Seeking our own. -- 1Co 10:33; Php 2:21. Seeking after gain. -- Isa 56:11. Seeking undue precedence. -- Mt 20:21. Living to ourselves. -- 2Co 5:15. Neglect of the poor. -- 1Jo 3:17. Serving God for reward. -- Mal 1:10. Performing duty for reward. -- Mic 3:11. Inconsistent with Christian love -- 1Co 13:5. Inconsistent with communi”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 88: that if there be any difference between them, it is not in virtue of national or social distinctions, but solely of individual character and devotion. That we are all one in Christ Jesus, is a doctrine 811 which precludes the possibility of the preeminence assigned to the Jews in the theory of which their restoration to their own land, and their national individuality are constituent elements. 5. The Apostles uniformly acted on this principle. They recognize no future for the Jews in which the Gentile Christians are not to participate. As”
Psalms (Baptist/Reformed) “John Gill on Psalms 66:7: He ruleth by his power forever,.... Christ is the Ruler in Israel, King over his holy hill of Zion; who must reign till all enemies are put under his feet. He rules in the kingdom of nature and providence by his power, and does whatsoever he pleases; nor can any stay his hand. He rules in the kingdom of grace, in the hearts of his people, by his efficacious grace; which makes them willing, in the day of his power, to be subject to him; and in the latter day he will take to himself his great power and reign, when he will be King for ever. His kingdom is an everlasting ”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: in our salvation, to admire the manifold grace of God in the Church, to be under Christ their head. To the same effect is their frequent appearance to the holy patriarchs in human form, their speaking, and consenting to be hospitably entertained. Christ, too, in consequence of the supremacy which he obtains as Mediator, is called the Angel ( Mal. 3:1 ). It was thought proper to touch on this subject in passing, with the view of putting the simple upon their guard against the foolish and absurd imaginations which, suggested by Satan”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 80: that is, whosoever religiously worships Him and looks to Him as his God and Saviour, shall be saved, whether in a dungeon or alone in a desert. The Exaltation of the Human Nature of Christ. Another consequence of the hypostatical union is the exaltation of the humanity of Christ. As the human body in virtue of its vital union with an immortal soul, is immeasurably exalted above any mere material organization in the universe (so far as known or revealed), so the humanity of Christ in virtue of its union with his divine nature is immeasurab”
CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 11.7: his image. Now, that all are happy who, along with Christ, voluntarily abase themselves, he shews by his example; for from the most abject condition he was exalted to the highest elevation. Every one therefore that humbles himself will in like manner be exalted. Who would now be reluctant to exercise humility, by means of which the glory of the heavenly kingdom is attained? This passage has given occasion to sophists, or rather they have seized hold of it, to allege that Christ merited first for himself, and afterw”
CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: I say of the Son, pass on to the Father. Now if this small and light matter (for it is but a light thing to God’s glory that the world should worship Him) is to the glory of God, how much more so are all those other things? Let us then believe to His glory, let us live to His glory, for one is no use without the other; when we glorify Him rightly, but live not rightly, then do we especially insult Him, because we are enrolled under Him as a Master and Teacher, and yet despise Him, and stand in no dread of that fearful judgment se”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 89: day its purpose to enforce its dominion by the rack and the stake wherever it has the power. This is involved in its justification of the past, and in its making it a duty to suppress every form of religion but that of Rome. The thirty years’ war in Germany; the persistent attempts to exterminate the Piedmontese; the massacres by the Duke of Alva in the Netherlands; the horrors of the inquisition in Spain; the dragonnades and the massacre of St. Bartholomew in France, over which Te Deums were sung in Rome, show that the people of God can ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Boasting, Art. 1: Article: Whether boasting is opposed to the virtue of truth? I answer that, "Jactantia" [boasting] seems properly to denote the uplifting of self by words: since if a man wishes to throw [jactare] a thing far away, he lifts it up high. And to uplift oneself, properly speaking, is to talk of oneself above oneself [*Or 'tall-talking' as we should say in English]. This happens in two ways. For sometimes a man speaks of himself, not above what he is in himself, but above that which he is esteemed by ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 7: Augustine — Homilies on John — CHARTER VII. 14-18. (part 6): Thou saidst; for they see not the trinity, but follow the error of their own heart. Let us worshippers of the trinity and unity of Father, Son, and Holy Ghost, and one God, understand concerning Christ's doctrine, how it is not His. And He said that He spoke not from Himself for this reason, because Christ is the Son of the Father, and the Father is the Father of Christ; and the Son is from God the Father, God, but God the Father is God not from God the Son. 8. "He that speaketh of himself seeketh his own glory.' This wi”

Ask Your Own Question