Definition and Theological Critique of Christian Nationalism
Christian nationalism is a complex ideology that intertwines national identity with a specific understanding of Christianity, often asserting that a nation was founded on Christian principles and should maintain a Christian character [1]. This perspective frequently advocates for the explicit recognition of Christianity in public life, law, and governance, sometimes implying a privileged status for Christians or Christian values within the national framework [1]. While the term "Christian nationalism" itself is a modern construct, the underlying ideas have historical precedents in various forms of state-church relationships and national religious identities throughout Christian history.
One of the core tenets often associated with Christian nationalism is the belief in a divinely ordained national purpose or covenant, suggesting that the nation has a special relationship with God, similar to ancient Israel [1]. This can lead to the idea that the nation's prosperity and well-being are contingent upon its adherence to perceived Christian values and laws. Proponents might argue for policies that reflect a particular interpretation of biblical law, or they might seek to restore what they view as a lost Christian heritage within the nation [1].
Theological critiques of Christian nationalism often center on its potential to conflate the kingdom of God with an earthly political entity. Charles Hodge, in his Systematic Theology, discusses the nature of religion as both an objective system of worship ("Modus Deum colendi") and a subjective state of mind characterized by faith in God and a sense of relationship to Him [1]. From this perspective, the essence of Christianity is primarily spiritual and relational, focused on an individual's connection to God and the universal body of believers, rather than on the political or national identity of a particular state [1]. When Christian nationalism prioritizes national identity or political power, it risks distorting this fundamental spiritual nature of religion.
Another significant theological concern is the potential for Christian nationalism to undermine the universal scope of the Christian message. The New Testament emphasizes that in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). This universalism stands in tension with ideologies that seek to define Christianity primarily through national or ethnic boundaries [1]. The focus on a specific nation's identity can inadvertently exclude or marginalize those who do not fit within that national or cultural mold, contradicting the inclusive nature of the Christian gospel.
Furthermore, critics argue that Christian nationalism can lead to a form of idolatry, where loyalty to the nation or its symbols begins to rival or even supersede loyalty to God [1]. When national interests are equated with divine will, it can justify actions or policies that may not align with Christian ethical principles, such as justice, compassion, and peacemaking. The temptation to sacralize political power or national identity can obscure the prophetic role of the church to critique injustice and advocate for the marginalized, regardless of national affiliation [1].
The historical development of Christian thought has seen various attempts to integrate faith and political order. The concept of Christendom, for example, represented a period in European history where Christian faith and political structures were deeply intertwined [1]. However, even within Christendom, there were ongoing debates about the proper relationship between spiritual and temporal authority. The Reformation, in particular, challenged the monolithic structure of a unified Christian empire, leading to the rise of nation-states and diverse expressions of Christianity [1].
In the 19th century, theological discussions, such as those engaged by figures like John Nevin of Mercersburg, touched upon the relationship between Christ and humanity, and the universal implications of Christology [2]. Nevin, reviewing Liebner’s Christology, engaged with ideas that explored the "all-personality of Christ" as the "summation of the whole articulated system of the natural gifts of humanity" [3]. While not directly addressing Christian nationalism, these theological explorations highlight a focus on Christ's universal significance for all humanity, which contrasts with any attempt to confine Christ's relevance or the Christian faith to a single national identity [2, 3].
Theological critiques also point to the danger of syncretism, where Christian doctrines are blended with secular nationalist ideologies. This can result in a version of Christianity that is more reflective of nationalistic aspirations than of biblical teachings [1]. For instance, if national success is interpreted as a sign of divine favor, it can lead to a prosperity gospel applied to nations, potentially overlooking systemic injustices or the suffering of other nations [1].
Sources
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 1, section 11: to God. Subjectively, it is the inward necessity of union with God. Commonly the word religion, in its objective sense, means “ Modus Deum colendi ,” as when we speak of the Pagan, the Mohammedan, or the Christian religion. Subjectively, it expresses a state of mind. What that state characteristically is, is very variously stated. Most simply it is said to be the state of mind induced by faith in God, and a due sense of our relation to him. Or as Wegscheider expresses it, “ Æqualis et constans 21 animi affectio, qua homo, necessitudinem s”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 85: Ages. 357 357 Dr. Ullman, Essay in the Studien und Kritiken for 1846. Hegel says that what the Bible teaches of Christ is not true of an individual, but only of mankind as a whole; and Hegel’s Christological ideas, Dr. John Nevin of Mercersburg, says, “are very significant and full of instruction.” 358 358 Mercersburg Review, January, 1851, pp. 58, 61, 73. Review of Liebner’s Christology, by Rev. John W. Nevin, D. D., Professor of Theology in the Seminary of the German Reformed Church. The objection that these principles are pantheistical”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 148: Index of German Words and Phrases “Der Mittelpunkt,” says Schwarz, “christlicher Wahrheit, der christologische Kern der ganzen Dogmatik ist die Göschel-Dorner’sche monströse Vorstellung von der Allpersönlichkeit Christi, die ihm als dem Urmenschen zukommt. Es ist ‘die Zusammenfassung des ganzen gegliederten Systems der natürlichen Gaben der Menschheit.”: 1 Apriorische Speculationen: 1 Behält man die Verdammnisswürdigkeit unserer Schuld recht im Auge und lässt man ohne Deuteln die drel grossen von der Schrift bezeugten Heilswahrheiten ste”