What is Christian Nationalism?

Understanding Romans 13:1-7; 2 Chronicles 7:14; Matthew 22:21

Christian nationalism is a political ideology and cultural framework that seeks to merge Christian identity with national identity — the belief that a particular nation is or should be fundamentally Christian in its laws, values, institutions, and public life. It is one of the most debated topics in contemporary Christianity, touching questions of faith, politics, history, and biblical interpretation that Christians have wrestled with since the Roman Empire.

Defining the Terms

The phrase 'Christian nationalism' means different things to different people, which is part of why it generates so much heat and so little light. At minimum, three distinct positions are often grouped under this label:

1. Christian cultural influence. The belief that Christians should actively participate in public life, advocate for policies consistent with biblical values, and work to shape culture. This is mainstream Christian civic engagement — held across the political spectrum — and most theologians would not classify it as nationalism.

2. Christian national identity. The belief that a particular nation (most commonly the United States) was founded as a Christian nation, has a special covenant relationship with God, and should preserve its Christian character through law and policy. This is the core of what most people mean by Christian nationalism.

3. Christian dominionism. The belief that Christians are called to exercise dominion over all areas of society — government, education, media, business, arts, family, and religion (the 'Seven Mountains' framework). This is the most maximalist form, advocating theocratic governance.

Biblical Texts Invoked

Proponents of Christian nationalism frequently cite several passages:

2 Chronicles 7:14 — 'If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then I will hear from heaven, and I will forgive their sin and will heal their land.' This verse, originally God's promise to Solomon about Israel, is often applied to modern nations. The key interpretive question is whether promises made to ancient Israel transfer to any other nation. Most biblical scholars say no — the new covenant in Christ creates a people (the church) that transcends national boundaries, not a new chosen nation.

Romans 13:1-7 — Paul instructs Christians to submit to governing authorities, which 'have been established by God.' This passage affirms the legitimacy of government but does not specify what form government should take or that it must be explicitly Christian. Notably, Paul wrote this under the pagan Roman Empire — the 'governing authority' he endorsed was not Christian.

Matthew 22:21 — 'Give back to Caesar what is Caesar's, and to God what is God's.' Jesus's famous response to a trap question about paying taxes establishes a distinction between political and divine authority. Both realms are real, but they are not identical. This verse has been the foundation for various Christian theories of church-state relations, from separation to cooperation to tension.

Acts 17:26 — 'From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands.' Paul affirms God's sovereignty over nations — their rise, fall, and boundaries are under divine providence. But this is a statement about God's universal governance of history, not an endorsement of any particular nation's special status.

Historical Context

The relationship between Christianity and political power has a long, complex history:

The early church (1st-3rd centuries) was a persecuted minority with no political power. Christians were known for refusing emperor worship, caring for the poor, and maintaining a distinct identity within — but not against — the Roman state. The idea that Christianity should control government was foreign to the apostolic and sub-apostolic church.

Constantine and Christendom (4th century onward). The Edict of Milan (313 AD) ended persecution; by 380 AD (Edict of Thessalonica), Christianity was the official religion of the Roman Empire. This began 'Christendom' — the fusion of Christian identity with political power that shaped Western civilization for over a millennium. During this era, the idea that a nation should be Christian was simply the default assumption.

The Reformation (16th century) produced different models. Luther's 'two kingdoms' doctrine distinguished the spiritual kingdom (governed by the gospel) from the temporal kingdom (governed by law and reason). Calvin's Geneva was closer to a theocratic model, with church and state cooperating to enforce biblical morality. The Radical Reformation (Anabaptists) rejected both, insisting that the church must remain separate from state power.

The American founding (18th century) is the most contested historical ground. The founders included devout Christians (Samuel Adams, John Jay), deists (Thomas Jefferson, Benjamin Franklin), and various positions in between. The Constitution does not mention God or Christianity; the First Amendment prohibits establishment of religion while protecting free exercise. Yet the founders frequently invoked divine providence, and many states maintained religious establishments into the 19th century. The historical record supports neither a purely secular founding nor a straightforwardly Christian one — it was more complex than either side typically admits.

Theological Critique

Many Christians — including many theologically conservative, biblically faithful ones — offer serious critiques of Christian nationalism:

1. The kingdom of God is not a nation-state. Jesus said, 'My kingdom is not of this world' (John 18:36). The New Testament consistently presents God's people as a transnational community — 'every nation, tribe, people and language' (Revelation 7:9). Identifying God's purposes with any single nation risks making an idol of the nation.

2. The church's power is not coercive. Jesus rejected political power when Satan offered him 'all the kingdoms of the world' (Matthew 4:8-10). He rebuked Peter for using a sword (Matthew 26:52). The early church grew through proclamation, service, and witness — not legislation. Compelling Christian behavior through law may produce outward conformity without inward transformation.

3. Historical warnings. Every previous attempt to create a 'Christian nation' — whether medieval Christendom, Calvin's Geneva, Puritan Massachusetts, or European colonial empires — produced both genuine good and significant harm. The Inquisition, forced conversions, persecution of dissenters, and justification of slavery and colonialism were all carried out under the banner of Christian governance.

4. The temptation of power. When the church gains political power, it risks corrupting the gospel. The message 'repent and believe' becomes 'comply or be punished.' The cross — weakness, suffering, self-sacrifice — is replaced by the sword. Many theologians argue that the church is most faithful when it speaks prophetically to power rather than wielding it.

A Balanced Biblical Perspective

The Bible calls Christians to be engaged citizens who pursue justice, love mercy, and work for the common good (Micah 6:8). It affirms the legitimacy of government (Romans 13) while insisting that ultimate allegiance belongs to God alone (Acts 5:29 — 'We must obey God rather than human beings'). It envisions a day when 'the kingdom of the world has become the kingdom of our Lord and of his Messiah' (Revelation 11:15) — but that transformation comes through Christ's return, not through political programs.

Christians can and should bring their convictions into public life. But conflating the gospel with any political ideology — left or right — risks distorting the message of Jesus. The church's primary mission is not to win elections but to make disciples of all nations (Matthew 28:19) — a task that transcends and often challenges every earthly political order.