Christian Nationalism, OK?

One of the hot topics of the moment is regarding so-called “Christian Nationalism”.

The very phrase strikes terror in some – the word nationalism sounds to them perilously close to nationalist if not fascist. For others, looking at the growing demographic trend of Islamic populations in the West, or the rise of the “Nones” with no religious commitment at all, reconstituting a specifically Christian approach to national government is a needed realpolitik response to what will otherwise be increasing persecution of Christians in time to come. All this has become even more heated with the recent tragic and appalling assassination of the Christian leader and political advocate for contemporary Republicanism, Charlie Kirk. What are we to think of it all?

First we will look at it through the lens of the gospel story, and then apply it to the question in hand.

The gospel story

Looking at the question through the lens of the gospel story:

1. Creation. In the beginning, in Genesis chapters 1 and 2 we are told that God created a world to be ruled by Him through His appointed representatives – we humans as made in His image. God’s original design was a good theocracy, with Him ruling over all creation, through us as His moral vice regents. It was a good rule, with good people, over a good creation.
   
   
2. Fall. Genesis chapter 3 tells us that because of our human rebellion, such a good rule was lost. We were thrown out of the Garden, whose entrance to a good realm with God’s good government was barred from us being able to reenter. We were in a world where there was danger, and disgrace, and indeed murder. This is the world we now live in.
   
   
3. Redemption. Genesis 3 to the end of Revelation tells the story of how God planned to redeem us from this fallen world. He constituted a promised redemption that would come through the seed of one family (Abraham) fulfilled in Jesus Christ (see Galatians 3 v16). That redemption came about as Jesus paid the deathly price of God’s righteous wrath on the world through dying in our place, and rising again, that we might live with God now and forever.
   
   
4. Glory. One day, as Revelation chapter 21 describes for us, those who have submitted to Jesus as their God and put their trust in Him, will now live forever in a whole new creation back again under God’s righteous rule not just over the church, but over the whole universe and everything therein. There will be a new city, the new Jerusalem, the home of righteousness.

The question in hand

Second, let us then apply this gospel story to the question in hand.

On the one hand, Christian Nationalism can trend towards a naively optimistic view of Christian rule. We have been here before. Putting Christians in government, and even putting “Christian rules” over government, does not guarantee righteous behaviour. Theologically, Christian Nationalism is a form of what is technically known as “over-realised eschatology.” That is, it is acting as if we are in the glory days of God’s rule when there will one day be a city of God that has perfect legislative righteousness. We are not in that day. And to act as if we are, is bound to lead to disappointment. Read the history of the Medieval European states. I challenge anyone to think that they were the paragons of Christian righteousness.

On the other hand, it can be equally naïve to refuse to engage in the public space and assume that everything will turn out just fine. Jesus does not tell His followers to come out of the world. He tells them to be in the world but not of the world (John 17v14-15). The challenge for Christians is, as Jesus put it, to be “salt and light” (Matt.5v13-16), and not hide their influence or avoid contact with public issues and debates. We need MORE Christians involved in politics (godly disciples, not just nominal Christians), not less Christians involved in politics. The Bible is clear that righteousness exalts a nation but sin is a disgrace to any people (Prov.14v34). Nations will, all other things being equal, do better, be happier, be better places to live, when they have more Christian influence rather than less Christian influence!

Concluding thoughts

A final remark or two:

1. On Definitions. Yes, it is theologically accurate to say that there is no such thing as a Christian country. If by the word “Christian” we mean born again, converted, regenerate, then no country can be born again, converted, or regenerate. In that sense, the only things that can be “Christian” are churches and individuals. And even churches in this world, much as they may rightly try to have a regenerate membership, will inevitably have some in their midst who are not genuinely born again. But then it is also, by the same token, theologically accurate that there is no such thing as a Christian school or college or university! That said, what is normally meant (even if not consciously intended) by the phrase “Christian country” (or Christian school or college or university) is an organisational entity whose founding principles and operating procedure is influenced by the Christian moral framework. In that sense, the country where I was born (England) is without doubt based, through the murky quagmire of its early history, on Christian principles, and so may rightly be called – qualifications allowing – in that legal sense a Christian country, because its legal framework is influenced predominantly by Christian morality.
   
   
2. On Practicalities. The call then of Christians is twofold.
   
   First, to engage with love and truth in cross-cultural mission with all those who are near them. To seek to bring to Christ their atheistic, Islamic, Hindu, nominal Christian, neighbours.
   
   Second, to work with (as Jesus put it) “the innocence of doves AND the canniness of snakes” (Matt.10v16) to seek to have a Christian moral impact on the legislation and governing rule of the countries (and universities, schools, and colleges) in which they are placed. William Wilberforce is a good model with the movement around the abolition of slavery, which was based explicitly on an appeal to Christian principles.

And all this for the purpose, we must add – in cases of both evangelism and influence – of bringing glory to God. And for this we pray that God may help us!