The Case for Christian Nationalism

1. Secularism's Crisis Demands Christian Nationalism

This book challenges the social dogmas of our time—the secularist civil religion—by offering a positive account of Christian nationalism.

Secularism's origins. The French Revolution, marked by the storming of the Bastille in 1789, sought to overthrow divine right and establish political atheism. This event secularized public life, pushing God and His will out of the political sphere. This secularization continues today, often embraced by Christians who separate God from public institutions.

Rousseau's critique. Jean-Jacques Rousseau observed that Christianity often fosters indifference to earthly affairs and submission to tyranny, making Christians seem "made to be slaves." While his understanding of Christianity was flawed, he accurately captured a tendency for Christians to use theology to endure oppression rather than struggle against it.

A positive vision. The book argues against this passive stance and the modern secularist civil religion, which promotes dogmas like universal tolerance, pluralism, and anti-nationalism. It offers a positive case for Christian nationalism, defined as a Christian nation's totality of action (laws, customs) to secure earthly and heavenly good in Christ, aiming to restore Christian political action and love for people and country.

2. Man's Nature is Social, Ordered to Earthly and Heavenly Ends

The human animal is a rational animal—the only earthbound creature with a reasonable soul and capable of acting in accordance with a moral law.

Rational and social. Western political theory often begins by asking, "What is man?" Man is uniquely a rational animal, but also inherently social. We are drawn to familial, social, and political groups not just for survival, but to live well and fulfill our nature.

Two distinct ends. God created Adam with both earthly and heavenly ends.

• Earthly: To mature creation through the dominion mandate (multiplying, filling, subduing). This work was a condition for, but not the cause of, eternal life.
• Heavenly: Eternal life, a gift of God's grace, not earned by work.
  Man was equipped with natural gifts (reason, will, sociability) for earthly life and supernatural gifts (original righteousness) for heavenly orientation.

Moral law. The condition for heavenly life was obedience to the moral law (natural law), which is the rule for man's happiness and fulfillment. This law is divine, unchangeable, and perfectly suited to human nature, obliging man to act for God's glory.

3. Grace Restores Nature, Empowering Christians for Dominion

It is crucial to affirm that grace does not destroy, abrogate, supersede, or undermine nature but rather affirms and completes it.

Total depravity. The fall resulted in total depravity, affecting every part of man, but not destroying his nature. Man lost supernatural gifts (original righteousness) but retained corrupted natural gifts (reason, sociability). This means fallen man still knows natural law principles and can perform outward civil virtues, though he cannot please God inwardly.

Augmented institutions. Civil government, necessary even before the fall to coordinate action for the common good, was augmented after the fall to restrain sin. This augmentation added coercive power but did not change its original principles or end: ordering man to his complete good.

State of grace. Redemption restores man to a state of grace, providing a title to eternal life and restoring lost supernatural gifts (definitive sanctification).

• Restored integrity: Christians possess the same gifts as Adam, enabling them to perform the same works.
• Adam's task: Christians are empowered and obligated to take dominion, maturing earthly life and ordering it to heavenly life, not to earn salvation but as an act of sanctification.

4. The Nation is a Natural, God-Ordained Human Association

The formation of nations is not a product of the fall; it is natural to man as man.

Gregariousness and limitedness. Man's social nature and natural limitations (geographic, epistemic) lead to the formation of distinct communities. Even unfallen man would have formed separate nations, each developing unique cultures and ways of life. Cultural diversity is a necessary and good consequence of human nature.

Civil fellowship. Societies form for "civil fellowship," enabling cooperation beyond mere survival, including:

• Communication of gifts: Interdependence through diverse vocations.
• Conscious common good: Working for others' good through labor.
• Shared understanding: Common norms, customs, and language for effective interaction.

Complacent love. Humans have a natural, pre-rational preference for those most similar and intimately bound to them (family, kin, nation). This "complacent love" is a form of self-love, as one's identity is extended to people and place. It is natural, good, and directs beneficence towards those nearest.

Principle of difference. Similarity is necessary for the highest social life, implying a natural in-group/out-group distinction. Nations have a right of exclusion to preserve cultural particularity, which is necessary for their good. This is not necessarily malicious but recognizes the difficulty of dissimilar people living well together beyond basic alliance.

5. A Christian Nation Orders All Life to the Complete Good in Christ

The Christian nation is a nation whose particular earthly way of life has been ordered to heavenly life in Christ, having been perfected by Christian revelation as grace perfects nature, without undermining that particularity but rather strengthening it so that the people might achieve the complete good.

Nature perfected. A Christian nation is a nation whose natural way of life is infused with Christianity. Christianity does not replace national particularity but perfects it, enabling the nation to pursue the complete good (earthly and heavenly) in Christ. It is analogous to a Christian family.

Holy nation. A Christian nation is set apart from non-Christian nations, not by special election like Israel, but by its national will to place itself under God and act for its Christian good. It can view national prosperity as divine blessing and troubles as divine displeasure.

Christian peoplehood. Cultural Christianity arises from a nation's Christian self-conception. The people are conscious of themselves as Christian and order their social and civil powers accordingly. This includes:

• Christian culture: Public practices, symbols, and expectations.
• Christian self-conception: Normalizing Christianity as fundamental to national identity.
• Civil piety: Expressing gratitude to God and country through national observances.

Excluding fellow Christians. A Christian nation can exclude foreign Christians because spiritual unity in Christ does not provide the cultural particularity necessary for civil fellowship and a commodious life in this world. While hospitality is good, it is subordinate to the nation's duty to its own people and their ability to pursue the complete good.

6. Civil Government Has a Natural Duty to Direct People to True Religion

A major component of Christian nationalist action is the civil government ordering the people to true religion.

Limits of civil power. Civil power is limited to outward things and cannot coerce belief or directly bring about spiritual good. However, it can regulate things "around sacred things" (circa sacra) to create conditions conducive to spiritual good.

Natural principle, supernatural conclusion. Civil government has a natural duty to order its people to the true religion. Since Christianity is the true religion (a supernatural truth), it follows that civil government ought to order its people to the Christian religion. This is a supernatural conclusion derived from a natural principle interacting with supernatural truth.

Arguments for the principle:

• People's will: A Christian people can institute government for their spiritual good.
• Ordering goods: Government must know the highest good to order lesser goods properly.
• Prelapsarian design: Government was necessary to order man to all his original ends.
• Society's telos: Civil society naturally aims at both earthly and heavenly goods.
• Public safety: True religion fosters civic virtue necessary for order.
• Consent of nations: Historical practice shows civil support for religion is natural.

Actionable knowledge. Magistrates can have principled cognizance of true religion (natural and revealed) through reason, Scripture (as a public deposit), and instruction from ministers.

7. Cultural Christianity Prepares Souls and Fosters Commodious Society

Cultural Christianity is social facticity in the service of the Christian religion.

Mode of religion. Cultural Christianity is a supplemental mode of religion, using social power (implicit norms, customs, prejudices) to order people to eternal life. It is a "preparative mode," making Christianity plausible and encouraging participation in Christian practices.

Christian culture. This refers to the concrete practices normalized by cultural Christianity, such as family Bible reading or public prayer. While cultural Christianity (the force) cannot save, Christian culture (the content) communicates the Gospel and creates occasions for spiritual good.

Ends of cultural Christianity:

• Eternal life: Prepares people for the Gospel and encourages them on the path.
• Commodious life: Strengthens social ties, fosters trust, and supports social discipline.
• Imaging heaven: Makes the earthly city an analog of the heavenly city.

Hypocrisy concern. While cultural Christianity can produce outward conformity without inward faith (hypocrisy), this is not a reason to reject it. Hypocrisy is the fault of the individual, not the system. Furthermore, civil law also produces hypocrisy (e.g., restraining outward sin). Cultural Christianity is a net positive, preparing more people for faith and fostering a better society than secularism.

8. Just Civil Law is God's Ordinance, Binding Conscience for the Common Good

Civil law is the outward and official expression of public judgment.

Ordering of reason. Civil law is an explicit ordering of reason by legitimate authority for the common good. It is necessary to coordinate action in civil society and resolve collective problems that individuals or households cannot.

Derived authority. Civil law derives its authority from God's natural law. Just laws bind the conscience because they are mediately God's judgments. Unjust laws (opposing natural law or ill-suited to circumstances) are not true laws and do not bind the conscience.

Civil command. Civil power is explicit and personalized as command, giving life to civil laws. Obedience is due to the lawgiver's office (deference), not necessarily to the specific reasons for every law. Civil power is not inherently coercive but becomes so in a fallen world to ensure compliance.

Righteous and good. Just laws must be both righteous (accord with natural law) and good (suitable to circumstances and conducive to the common good). Circumstances vary, so civil laws differ between places and are mutable.

Objects and scope. Civil law's objects are outward things within civil jurisdiction. It should not interfere where other spheres (family, church) can effectively order themselves, but it is augmented to address sin's disordering effects. Natural rights (e.g., to worship, life, liberty, property) are essential objects of civil law.

9. The Christian Prince Mediates Divine Rule and Embodies National Spirit

The prince is the first of his people—one whom the people can look upon as father or protectorate of the country.

Origin of power. Civil power originates immediately from God but is devolved to civil rulers mediately through the people's voluntary consent. No individual has inherent civil superiority over another. The people possess civil power indefinitely and transfer it to a definite form (government/prince) in trust for their good.

Divine office. The prince holds a natural office from God, mediating divine civil rule. He is God's minister for good, a "vicar of God" in outward affairs, even called a "god" in Scripture. He is the closest image of God on earth in terms of outward rule.

Role of the prince. The prince translates the national will into action, personifies national spirit, inspires noble action, and casts a vision for greatness. He orders his people to commodious temporal life and eternal life in Christ, using civil power to support Christian culture and correct ungodly practices.

Relationship to church. The Christian prince serves Christ by protecting and supporting the instituted church ("ecclesiae hospitium"). He orders the civil kingdom to the spiritual kingdom, ensuring conditions for peaceful worship and ministry. However, he does not rule over the church's internal affairs or sacred things, as Christ alone is the Head of the church.

10. Violent Revolution is Justified Against Tyranny Harming Fundamental Goods

Let us take this affliction from our people, and let us fight for our nation and our religion.

Grounds for resistance. Civil power is for the people's good. Unjust commands are not God's ordinances and do not bind conscience. A civil ruler commanding injustice acts as a man, not as a ruler. Resistance to unjust commands is not resistance to God.

The tyrant. A tyrant is a civil ruler whose actions significantly undermine the conditions for man's complete good. This includes actions detrimental to true religion or fundamental temporal goods. A tyrant is a private man waging unjust war against the people.

Just revolution. Violent revolution is the forcible reclamation of civil power by the people. It is justified when:

• Rulers violate the conditional trust of their power.
• The nation has a right to self-preservation against a domestic enemy (the tyrant).
• Violence is necessary to end unjust aggression and establish just arrangements.

Revolution for religion. Revolution is permissible against a tyrant who attacks true religion, as this assaults the natural right to worship God and is an act against Christ's visible kingdom. While violence doesn't advance the Gospel directly, it can preserve the church from outward threats.

Modern tyranny. Universalizing, totalizing non-Christian regimes that use implicit power against true religion constitute tyranny, even without overt persecution. When such regimes suppress Christian normalization and order natural spheres against God, revolution is morally permissible.

11. Conscience is Free, But External False Religion Can Be Restrained

In the tribunal of conscience the plea is between man and God, whereas in the outward tribunal it is between man and man.

Internal vs. external religion. Conscience and internal religious acts (belief, faith) are invisible, outside human jurisdiction, and cannot be coerced. External
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Last updated: May 4, 2025