At the 52nd General Assembly of the Presbyterian Church in America (PCA), this denomination, showing solidarity with the Associated Reformed Presbyterians (ARP) and the Reformed Presbyterian Church in North America (RPCNA), adopted a simple statement. The Assembly declared:
That the 52nd General Assembly of the Presbyterian Church in America does hereby join with the Associate Reformed Presbyterian Church (221st General Synod) and with the Reformed Presbyterian Church in North America (193rd Synod) in condemning without distinction any theological or political teaching which posits a superiority of race or ethnic identity born of immutable human characteristics, and does call to repentance any who would promote or associate themselves with such teaching, either by commission or omission.[1]
This statement was part of a larger concern that was brought before the Assembly. The Assembly also voted 1008-333 to approve the establishment of a study committee to investigate “the relationship between Christian Nationalism, Ethno-Nationalism, and related teachings. Further, the committee shall advise on whether these teachings and formulations are in conformity with the system of doctrine taught in the Westminster Standards or where they may diverge from the system of doctrine on Christian Nationalism.”[2] Those requesting such action pled for the General Assembly to act because of actions and attitudes with which they were dealing in their church, arising from “Christian Nationalism.”
Before thinking through what Christian Nationalism is, some may be wondering why it is necessary to write about it. I have been aware of its existence since around 2023. At the time it simply seemed like a niche argument among political theory and theology nerds. I was sure it would disappear soon. However, that has not happened. The debate around Christian Nationalism is hardly mainstream, but it has the potential of becoming so. Pastorally, then, it is my aim to provide a very basic introduction to the subject considering four basic groups coming to Christian Nationalism:
- Those who are unaware of Christian Nationalism. The broadest definition possible will be given to provide a basic understanding of the movement;
- Those who are immediately suspicious of any combination of “Christian” and “nation.” The Reformed theological tradition of the use of God’s moral law will be summarized, showing there is agreement within the Reformed theological tradition at least as to some of what is articulated in Christian Nationalism;
- Those who are overly confident about what Christian Nationalism can do. The need for a healthy dose of realism will be laid out as seen in the variety of opinions about how to establish Christian Nationalism in society;
- Those who go beyond Christian Nationalism to Ethno-Nationalism. There will be a rebuke and critique of the unsavory and sinful elements included in Christian Nationalism. As a caveat, Christian Nationalism is not club with a gatekeeper who decides who is in and who is out. Not all who claim to be Christian Nationalists hold to these excessive views. And yet those who do should be addressed.
This post is the first in a longer series which recognizes all these different “camps” in the Church, and is meant to give an introductory survey of this movement. For some it will introduce the subject as a whole, for others it will urge caution about being overly dismissive or optimistic, and for some it will serve as a rebuke for bring division and error into the Church. So with all of that said, what is Christian Nationalism? Below is a very general overview.
Christian Nationalism
One of the challenges in addressing Christian Nationalism is that there is a breadth of opinions held by proponents of this position. Not all men who claim the name “Christian Nationalist” hold the same opinions. Of course there are a variety of definitions that are used to define this political theory. It is most helpful to try to clarify terms using the words of men who themselves hold the position, rather than the various straw men that have been suggestion by their opponents. James Silverman and Dusty Deevers, in the Statement on Christian Nationalism and the Gospel define it as follows:
CHRISTIAN NATIONALISM is a set of governing principles rooted in Scripture’s teaching that Christ rules as supreme Lord and King of all creation, who has ordained civil magistrates with delegated authority to be under Him, over the people, to order their ordained jurisdiction by punishing evil and promoting good for His own glory and the common good of the nation.[3]
Contained in this definition is a recognition that the civil magistrate is subordinate to Christ and instituted for His glory. Another definition comes from Stephen Wolfe who says,
Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation, in order to procure for itself both earthly and heavenly good in Christ.[4]
This definition focuses more on the action of the magistrate as aimed at directing the nation toward Christ, and deals less with the initial source of its authority. Christian Nationalism, in my mind, is a very basic outlook on the way civil government and Christianity should interact. Using these two definitions, and articulating the very basic foundation of this philosophy in a way its proponents would recognize, its approach to this relationship would be that the government is accountable to God, and more than that, should order itself in such a way that Christianity is encouraged and supported in the laws and structures of the nation. Such a philosophy is actually fairly tame and easily traced as a common view in Reformed theology. A simple reading chapter 23, “Of the Civil Magistrate” of the original Westminster Confession of Faith of 1647 would make that abundantly clear. And yet this movement has generated a tremendous amount of controversy.
Some of that controversy is about the political views themselves. Even at the confessional level, the American Presbyterians significantly revised the original Westminster Confession of Faith in 1788 precisely on the issue of the function of the civil magistrate, curbing its involvement in the life of the church. And yet, even in the revisions the assumptions that nations should be Christian remains and that Christian denominations should be preserved in part by the magistrate. “As nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any denomination of Christians above the rest, in such a manner that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging every part of their sacred functions, without violence or danger.”[5] This quote is simply given to show that the definitions above are not that far away from even the revised statements of the Westminster Confession. And yet, Christian Nationalism is seen by many as controversial.
Controversy is, in itself, not an indicator of error. It is my view that Christian Nationalism as a broad philosophy is not problematic. The controversy arises not from its essential statements, but from how its proponents suggest this basic philosophy should work itself out in real time. Because of the disputes around these things it is a proper pastoral question to ask: How should Christians interact with this controversial movement? Should it be rejected outright? Are there parts of Christian Nationalism that can properly inform Christians in their approach to life in the society? Are there limits to what should be embraced in terms of its ideas? These are questions that represent the various ways people react to this new phenomenon. To address these different views, perhaps a golf-course analogy works. There are aspects of Christian Nationalism that are like shots hit on the fairway which is where the ball should be, others which are like those hit in the rough where strokes and blood pressure increase, and still others that act splash into a water hazard where the ball is lost entirely.
In the series of articles that follows each category is to be examined so the Christian who first hears about this movement will have a foundation to begin interacting with it. In a world of polarized opinions, where all is either good or bad, these articles will hopefully present things to learn, things that are seen as controversial, things that are clearly wrong and suggest some ways forward in navigating this controversy.
Pastor Geoff Gleason
Cliffwood Presbyterian Church
—————
[1] Presbyterian Church in America, 52nd General Assembly Commissioner Handbook, Onsite Addition Partial Report of the Overtures Committee, p. 224-225.
[2] Onsite Addition Partial Report of the Overtures Committee, p. 224.
[3] James Silberman and Dusty Deevers (with contributing editors William Wolfe, Joel Webbon, Jeff Wright, and Cory Anderson), The Statement on Christian Nationalism & the Gospel, accessed January 20, 2026, https://www.statementonchristiannationalism.com
[4] Stephen Wolfe, The Case for Christian Nationalism, (Moscow, Idaho: Canon Press, 2022), 9.
[5] Westminster Confession of Faith, Chapter 23.3.