The Biblical Arguments Used to Support Christian Nationalism
The Biblical Arguments Used to Support Christian Nationalism
Christian nationalism is supported by a range of biblical and theological arguments rather than by a single doctrine or agreed interpretation of Scripture. The sources reviewed describe several overlapping traditions, including covenant theology applied to the United States, Christian Reconstructionism, theonomy, Dominion theology, charismatic Christian nationalism, postmillennialism, and arguments for restoring a broadly Christian public culture.
Supporters frequently appeal to passages concerning nations, rulers, divine authority, covenant, dominion, and Christ's kingship. Critics generally dispute either the interpretation of these passages or their application to modern nation-states. A central disagreement is whether biblical promises and political arrangements associated with ancient Israel, or commands given to the church, can legitimately be transferred to a contemporary country such as the United States.
The debate therefore concerns not only individual Bible verses but larger theological questions: What is a nation in biblical terms? Does God establish covenant relationships with modern countries? What authority does Christ's kingship imply for civil government? What is the relationship between Israel, the church, and modern states? And does the Great Commission call Christians to convert individuals, transform societies, or formally Christianize nations?
America as a Chosen Nation or New Israel
One of the most important biblical themes identified in the sources is the analogy between the United States and biblical Israel. Christian-nationalist rhetoric can portray America as a people providentially established by God, given a distinctive mission, and obligated to remain faithful to Christian principles.
This framework draws on biblical ideas of covenant, election, Promised Land, chosen people, and national blessing. The history of American religious thought contains repeated comparisons between America and Israel, including ideas of a "New Israel," a new Promised Land, or a nation possessing a special divine commission.
Within stronger versions of this argument, America's historical success and political institutions are interpreted as evidence of divine favor. National decline can consequently be understood as the result of abandoning the country's religious covenant or Christian identity.
Critics challenge the transfer of Israel's covenant to the United States. They argue that biblical election belonged specifically to Israel and that New Testament covenant identity is centered on the church rather than a modern nation-state. The distinction between divine providence over nations and divine election of a particular nation is therefore fundamental to the disagreement.
Psalm 33:12 and National Blessing
Psalm 33:12 states, "Blessed is the nation whose God is the Lord." The uploaded material identifies this as one of the passages frequently invoked in arguments for Christian national identity.
A Christian-nationalist interpretation can read the verse as a general political principle: nations that acknowledge the biblical God receive divine blessing, while societies that reject God risk judgment or decline. Applied to the United States, this interpretation supports calls for government, law, and public institutions to recognize Christianity.
Critics argue that the verse occurs within the biblical story of God's covenant people and cannot simply be converted into a promise that any modern nation declaring itself Christian will receive covenant blessings. The disagreement illustrates the broader dispute over whether Old Testament language describing Israel can be applied directly to contemporary states.
2 Chronicles 7:14 and the Idea of National Repentance
Another frequently cited passage is 2 Chronicles 7:14: "If my people, who are called by my name, will humble themselves and pray ... then I will hear from heaven ... and will heal their land."
The passage has often appeared in American national prayer movements and calls for religious revival. Within Christian-nationalist interpretations, it can be treated as a model in which national repentance leads to national restoration. The country's political, cultural, or economic problems may therefore be framed as consequences of collective spiritual disobedience.
Critics emphasize that the passage concerns God's covenant with ancient Israel in connection with the Temple and the land of Israel. They argue that identifying Americans as "my people" and the United States as the land covered by the promise requires a theological step not stated in the passage itself.
The debate over 2 Chronicles 7:14 is thus closely connected to the larger question of whether modern nations can possess covenants analogous to Israel's biblical covenant.
Psalm 2 and Christ's Kingship Over the Nations
Psalm 2 portrays the nations and their rulers in relation to God's anointed king and commands rulers to recognize his authority. Some supporters of Christian nationalism interpret the passage as teaching that civil rulers and nations are morally obligated to acknowledge the kingship of Christ.
In this interpretation, Christ's authority is not confined to private religious belief or the church. Political rulers remain accountable to him, and governments may therefore have obligations to uphold Christian moral principles or recognize Christianity publicly.
Postmillennial and theonomic versions of Christian political theology may combine Psalm 2 with other passages concerning the expansion of Christ's kingdom. The eventual submission of the nations to Christ is interpreted not merely as an end-times event but as something that should increasingly shape earthly societies.
Other Christian interpreters agree that Christ rules over all nations but dispute the conclusion that civil governments must formally become Christian. They distinguish Christ's universal sovereignty from the institutional mission assigned to the church and question whether Psalm 2 specifies a particular modern constitutional arrangement.
Genesis 1:28, Dominion, and the Cultural Mandate
Genesis 1:28 commands humanity to "fill the earth and subdue it" and to exercise dominion over creation. The uploaded sources trace the political use of this passage through Christian Reconstructionism, Dominion theology, and related movements.
Some interpretations understand the dominion mandate as requiring Christians to bring social institutions under principles derived from biblical revelation. Christian responsibility therefore extends beyond personal conversion to culture, education, economics, law, and government.
In charismatic forms of Dominion theology, this concept has sometimes been expressed through the Seven Mountains Mandate. The seven commonly identified spheres are government, education, family, religion, media, arts or entertainment, and business. Christians are encouraged to obtain influence or leadership within these institutions so that society increasingly reflects Christian principles.
Critics argue that Genesis 1:28 concerns humanity's stewardship of creation rather than a command for Christians to gain political control. The meaning of "dominion" and whether it can legitimately be translated into a political program remain contested.
The Great Commission and "Discipling Nations"
Matthew 28:18–20 commands Jesus' followers to "make disciples of all nations." Some Christian-nationalist and postmillennial interpreters emphasize the grammatical reference to "nations" and argue that the Great Commission concerns more than converting individual persons.
Under this interpretation, the Christian mission ultimately involves transforming peoples, cultures, institutions, and nations so that they obey Christ's teachings. A nation can therefore become meaningfully Christian when its laws, customs, institutions, and public morality become shaped by Christianity.
Other interpreters contend that the command concerns making disciples from among all nations rather than turning nation-states themselves into disciples. They emphasize the multinational character of the early church and argue that the New Testament provides no command to reproduce Israel's political system among Gentile nations.
This disagreement produces fundamentally different understandings of Christian mission: evangelizing people within every nation versus bringing nations themselves under explicitly Christian political and cultural authority.
Acts 17:26 and God-Ordained Nations
Acts 17:26 states that God made the nations and determined their appointed times and boundaries. Christian-nationalist arguments may use this passage to affirm the legitimacy of distinct nations, peoples, territories, and historical communities.
The verse can support the argument that nations are not merely arbitrary political constructions but form part of God's providential ordering of human society. Some political-theological arguments therefore place value on preserving inherited national cultures, boundaries, and identities.
Critics distinguish divine providence from divine approval or election. The fact that God providentially permits or establishes nations does not necessarily imply that a particular nation possesses a special covenant, must maintain a particular ethnic composition, or should adopt an explicitly Christian government.
Cyrus, David, and Biblical Models of Political Leadership
Biblical rulers have also been used as analogies for contemporary political leaders. Cyrus the Great is especially important because Isaiah describes the Persian ruler as an instrument used by God even though Cyrus was not an Israelite king.
In modern Christian political rhetoric, the "Cyrus" argument holds that God can use a politically effective but personally or religiously imperfect leader to advance purposes beneficial to Christians. The uploaded material identifies the analogy between Cyrus and Donald Trump as one prominent modern example.
King David has also been invoked as a model of a morally flawed leader who nevertheless fulfilled a divine political role. Other political rhetoric has drawn on rulers such as Jehu or opposition figures such as Jezebel.
These comparisons transform biblical narratives into interpretive frameworks for contemporary politics. Critics argue that descriptive biblical accounts of rulers do not necessarily establish a general method for identifying modern politicians as divinely appointed instruments.
Romans 13 and the Civil Magistrate
Romans 13:1–7 describes governing authorities as instituted by God and portrays the ruler as God's servant for restraining wrongdoing. Christian-nationalist political theology frequently treats the passage as evidence that civil government possesses a genuine God-given moral function.
Supporters may argue that government cannot be morally neutral because rulers are accountable to God for distinguishing good from evil. From this perspective, Christian revelation or Christian moral teaching should influence the standards used by civil authorities.
Romans 13 is also central to debates about the limits of political authority. Some Christian interpreters combine it with passages such as Acts 5:29 to argue that obedience to government is not absolute and that rulers exceed their legitimate jurisdiction when they command what God forbids or forbid what God commands.
The debate is therefore not simply between support for government and opposition to government. It concerns what God authorizes government to do, how rulers determine moral standards, and whether the passage provides justification for an explicitly Christian political order.
Theonomy and Christian Reconstructionism
Theonomy holds, in varying forms, that biblical law should inform civil law. Christian Reconstructionism developed a particularly systematic form of this argument, contending that Old Testament legal principles continue to provide guidance for economics, education, family life, government, and justice.
Within stronger Reconstructionist models, contemporary civil government should be reorganized according to biblical law. Other forms of theonomy distinguish between Israel's ceremonial laws, laws tied specifically to ancient Israel, and enduring principles or "general equity" that should continue to influence civil government.
Not all supporters of Christian nationalism are theonomists, and the uploaded material repeatedly distinguishes Christian nationalism, theonomy, Reconstructionism, charismatic Dominionism, and other political-theological traditions.
Critics argue that the New Testament does not instruct Gentile governments to adopt Israel's Mosaic civil law. Some also contend that modern Christian-nationalist theories rely more heavily on natural-law philosophy, historic Protestant political theory, or theories of nationhood than on direct biblical exegesis.
The Seven Mountains Mandate
The Seven Mountains Mandate represents a charismatic expression of Dominion theology. It teaches that Christians should influence or lead major spheres of society commonly identified as government, education, religion, family, media, arts and entertainment, and business.
The framework turns theological ideas about dominion into a strategy for cultural and political engagement. Rather than limiting Christian activity to churches or evangelism, adherents seek influence throughout society.
Sources in the uploaded material connect the Seven Mountains concept to the New Apostolic Reformation and other charismatic networks. Scholars also distinguish this form of Christian nationalism from Calvinist nationalism, Reconstructionism, Catholic integralism, and other traditions.
The Seven Mountains framework demonstrates why "Christian nationalism" cannot be reduced to one unified theology. Different movements can favor Christian social authority while deriving that goal from significantly different biblical and theological systems.
John 18:36 and the Nature of Christ's Kingdom
One of the strongest biblical objections to Christian nationalism comes from John 18:36, where Jesus tells Pilate, "My kingdom is not of this world."
Critics use the passage to argue that Christ's kingdom should not be identified with any nation-state or political regime. They combine it with Jesus' teachings about the kingdom of God and passages describing Christians as belonging to a transnational community.
Supporters of Christian political involvement respond that the passage does not mean Christianity has no implications for politics. They may distinguish between the supernatural origin of Christ's kingdom and the moral obligations of earthly governments. From this perspective, Christ's kingdom is not created by political power, but political rulers nevertheless remain subject to God's moral authority.
The dispute illustrates an important distinction between saying that Christianity should influence politics and saying that a political nation should itself be identified with Christ's kingdom.
The Church as the New Testament "Holy Nation"
First Peter 2:9 describes Christians as "a chosen generation, a royal priesthood, a holy nation." Critics of Christian nationalism emphasize that the passage applies national and priestly language to the church rather than to a modern political state.
This interpretation understands the church as the New Testament people of God composed of believers from many nations. The church inherits religious identity language that had previously been associated with Israel without becoming a territorial nation-state.
Revelation 7:9 reinforces this argument by depicting the redeemed as coming from "every nation, tribe, people and language." Critics therefore contend that Christianity creates a transnational community whose identity cannot be permanently attached to one ethnic group or country.
This theological framework directly challenges arguments identifying the United States or another modern nation as God's uniquely chosen Christian people.
Revelation, Daniel, and Competing Visions of the Nations
Daniel and Revelation appear on both sides of Christian-nationalist debates. Postmillennial and Christian-nationalist interpretations may emphasize passages portraying the kingdom of God eventually overcoming earthly kingdoms and extending Christ's rule throughout the world.
Other Christian traditions interpret the same apocalyptic literature as a warning against combining religious and governmental power. Seventh-day Adventist sources in the uploaded material, for example, interpret Revelation 13 as warning of dangerous alliances between Christianity and state authority.
Daniel's portrayal of earthly kingdoms as beasts can likewise be used to distinguish God's everlasting kingdom from human political regimes.
These contrasting interpretations illustrate how eschatology—the theology of history and the ultimate future of God's kingdom—can significantly shape Christian attitudes toward political power.
Ezra, Nehemiah, Ethnicity, and National Identity
The books of Ezra and Nehemiah have entered debates over immigration, ethnicity, intermarriage, and national identity. Passages concerning separation from foreign peoples can be interpreted as evidence that maintaining distinct religious or national communities has biblical legitimacy.
Critics argue that applying these passages directly to modern ethnic or immigration policy ignores their specific covenantal setting and the broader biblical movement toward a multinational people of God.
Genesis 12 also appears in these debates. God's call of Abraham creates a distinct covenant people, but the stated purpose includes blessing "all the families of the earth." This produces competing interpretations of the relationship between distinct peoples and universal religious mission.
Two-Kingdom Theology and Competing Protestant Traditions
Two-kingdom theology distinguishes God's rule through the church from his providential rule over civil society. Versions of this tradition generally resist identifying the church's redemptive mission with the political administration of the state.
Christian-nationalist critics use two-kingdom arguments to maintain a distinction between ecclesiastical and civil authority. Christian-nationalist and theonomic critics of two-kingdom theology sometimes contend that the approach unnecessarily restricts the public implications of Christian doctrine.
The uploaded material shows that these disagreements are particularly significant within Reformed and Lutheran traditions. The dispute involves competing interpretations of the Reformation, natural law, Christendom, biblical law, and the authority of civil magistrates.
Christian-Nationalist Arguments from Supporters
Supporters represented in the source material do not all define Christian nationalism in the same way. Some advocate an explicitly Christian state, while others emphasize Christian culture, public morality, national heritage, or recognition of Christianity's historical influence.
Arguments in favor can include the claim that every political order inevitably reflects moral and religious assumptions and therefore cannot be genuinely neutral. A Christian nation, in this framework, is one whose public institutions, laws, customs, and social expectations are substantially informed by Christianity.
Other supporters emphasize national solidarity, family, inherited traditions, common moral commitments, and the historic role of Christianity in Western or American political culture.
Some advocates distinguish their position from authoritarian government or ethnic nationalism. Others defend stronger forms involving Christian magistrates, biblical civil law, or formal recognition of Christianity.
For this reason, academic sources in the uploaded material increasingly describe multiple "varieties" of Christian nationalism rather than treating it as one uniform ideology.
Evangelical and Theological Critiques
A substantial portion of the uploaded material comes from Christian theologians and institutions criticizing Christian nationalism from within Christianity itself.
These critiques frequently argue that America is not biblical Israel, that the church rather than the United States is the covenant people of God, and that passages such as Psalm 33:12 and 2 Chronicles 7:14 cannot simply be transferred to America.
Other objections focus on the Great Commission, arguing that Jesus commanded Christians to make disciples among all nations rather than capture or Christianize governments.
New Testament teachings concerning enemy love, reconciliation, the multinational church, heavenly citizenship, and Christ's kingdom are also used to challenge nationalism when national identity becomes central to Christian identity.
These critiques generally do not argue that Christians must withdraw completely from politics. Instead, they dispute the theological identification of Christianity with a particular modern nation or political program.
Contemporary Political Rhetoric and Biblical Symbolism
The uploaded material documents the movement of these theological concepts from academic and ecclesiastical debate into contemporary political rhetoric.
Biblical language concerning spiritual warfare, divine election, Cyrus, David, national restoration, biblical foundations, and Christian rule has appeared in political activism and public discourse.
Some contemporary Christian-nationalist rhetoric presents political conflict as part of a larger spiritual struggle in which America must return to its Christian foundations. Political victories or leaders can accordingly be interpreted through biblical narratives of restoration, divine intervention, or conflict between righteous and corrupt powers.
Researchers caution that such rhetoric can differ significantly among movements. Charismatic prophecy, Calvinist political theology, Reconstructionism, general conservative Christianity, and cultural nationalism should not automatically be treated as identical phenomena.
A Dispute Over Biblical Interpretation
The source material ultimately presents Christian nationalism as a dispute over biblical interpretation as much as a dispute over politics.
Supporters tend to emphasize God's sovereignty over nations, Christ's authority over rulers, the moral responsibilities of government, national providence, dominion, cultural discipleship, and historical forms of Christian political order.
Critics emphasize the unique covenantal status of biblical Israel, the multinational nature of the church, the distinction between Christ's kingdom and earthly states, and New Testament teachings that locate God's covenant people across national and ethnic boundaries.
The same passages can consequently produce sharply different conclusions depending on underlying assumptions about covenant theology, ecclesiology, eschatology, natural law, political authority, and the relationship between the Old and New Testaments.
Conclusion
The biblical case for Christian nationalism is not based on one verse or one theological tradition. It is assembled from several arguments concerning covenant, national blessing, divine government, dominion, Christ's kingship, the Great Commission, providential nations, biblical law, and the responsibilities of rulers.
Among the most frequently discussed passages are Psalm 33:12, 2 Chronicles 7:14, Psalm 2, Genesis 1:28, Matthew 28:18–20, Acts 17:26, Isaiah 45, Romans 13, John 18:36, 1 Peter 2:9, and Revelation 7:9.
The central interpretive question running through the uploaded sources is whether biblical teachings directed to Israel, the church, humanity generally, or ancient rulers authorize the creation or restoration of explicitly Christian modern nations.
Supporters answer that Scripture places nations and governments under God's authority and that Christian teaching therefore has legitimate implications for public institutions, laws, culture, and political leadership. Critics generally agree that Christian faith has public implications but deny that this requires identifying a modern nation with biblical Israel, the church, or the kingdom of God.
Christian nationalism is therefore best understood not as a single biblical doctrine but as a family of competing theological and political interpretations concerning how Christianity, nationhood, government, and the kingdom of God should relate to one another.
Biblical Interpretation, Scripture, and Proof-Texting
1. | James Spencer | Thinking Christian | 2026
Examines the transfer of biblical promises made to Israel or the New Covenant church directly to the United States.
2. | Jesse Smith and Jonathan Tran | Religious Studies Review | September 5, 2026
On Christian Nationalism. Reviews theological and scholarly debates concerning Christian nationalism, including competing understandings of Christianity, nationhood, and political authority.
3. | Craig L. Nessan | Currents in Theology and Mission | June 17, 2026
Christian Nationalism: Primer on an American Heresy. Surveys Reconstructionism, Dominionism, the New Apostolic Reformation, and the Seven Mountains Mandate and their biblical and theological foundations.
4. | Various Authors | Currents in Theology and Mission | June 17, 2026
Special issue, Declaring Independence from Christian Nationalism, containing biblical, theological, historical, and ethical examinations of Christian-nationalist claims.
5. | Noah Dodd | Currents in Theology and Mission | June 17, 2026
The Doctrine of Election and Christian Nationalism. Examines how ideas of divine election and chosenness can be transferred from biblical Israel or the church to a modern nation.
6. | Mary M. Juzwik | Reading Research Quarterly | 2025
White Christian Nationalism, Biblical Proof Texting, and Literacy Curriculum and Instruction. Examines the use of biblicism to present particular political interpretations of Scripture as uniquely authoritative.
7. | Rick Pidcock | Baptist News Global | July 20, 2025
Surveys ten passages frequently invoked in Christian-nationalist discourse and argues that their literary and historical contexts complicate nationalist applications.
8. | Brian Kaylor | Word&Way | May 19, 2025
The Bible According to Christian Nationalists. Examines political Bible studies and competing ways Scripture is interpreted in Christian-nationalist political settings.
9. | Samuel L. Adams | EBSCO / Interpretation | 2024
Academic database entry for Adams's study of how biblical imagery, especially David and Cyrus, has been employed to legitimize political leadership within Christian-nationalist rhetoric.
10. | Samuel L. Adams | Interpretation | 2024
PDF version of The Bible in Christian Nationalist Rhetoric, useful for detailed study of the biblical passages and political analogies used within the movement.
11. | Samuel L. Adams | Interpretation: A Journal of Bible & Theology | October 14, 2024
The Bible in Christian Nationalist Rhetoric. Examines how biblical texts and figures are used in American Christian-nationalist rhetoric, with particular attention to portrayals of Donald Trump as a modern King David or Cyrus the Great.
12. | Samuel L. Adams | Interpretation: A Journal of Bible & Theology | October 14, 2024
The Bible in Christian Nationalist Rhetoric. Surveys biblical texts, figures, and narratives invoked in American Christian-nationalist rhetoric, including David and Cyrus as models for political leadership.
13. | Various Authors | Interpretation | October 2024
Special issue containing biblical studies addressing Christian nationalism, political uses of Scripture, biblical prophets, race, reconciliation, and competing understandings of Christian political identity.
14. | Jessica Wai-Fong Wong | Religions | August 29, 2024
Dreams of American Christendom. Analyzes biblical and theological concepts used to imagine a restored Christian political order in the United States.
15. | A. Brian Leander | Review & Expositor | July 31, 2024
Biblical Reconciliation: Preaching Unity in the Face of Christian Nationalism and Political Schism. Uses 2 Corinthians 5:10–20 as a counterpoint to nationalist readings of Christian identity.
16. | William R. Myers | Theology Today | July 3, 2023
America's Christian Nationalism, Theological Anomalies, and Constructive Responses. Studies theological assumptions that connect American national identity with divine purposes.
17. | Brad Thibodeaux | Patheos | July 3, 2023
What Does the Bible Say About Christian Nationalism? Compares political readings of Hebrew Bible narratives with New Testament teachings concerning Jesus, Caesar, and God's kingdom.
Covenant Theology, Chosen Nation, and America as New Israel
18. | Richard T. Hughes and Christina Littlefield | University of Illinois Press / JSTOR | 2025
Christian America and the Kingdom of God. Provides extensive biblical analysis of the concepts of chosen nation and kingdom of God as they relate to the Christian-America narrative.
19. | Richard T. Hughes and Christina Littlefield | JSTOR / University of Illinois Press | 2025
The Witness of the Hebrew Bible. Explores chosen-nation theology and asks whether biblical election can properly be transferred to the United States.
20. | Richard T. Hughes and Christina Littlefield | JSTOR / University of Illinois Press | 2025
The Witness of the New Testament: The Gospels. Compares Christian-America narratives with Jesus' teaching concerning the kingdom of God.
21. | Richard T. Hughes and Christina Littlefield | JSTOR / University of Illinois Press | 2025
The Witness of the New Testament: Paul and Revelation. Examines Paul's theology and Revelation in relation to earthly political kingdoms and Christian identity.
22. | Richard T. Hughes and Christina Littlefield | JSTOR / University of Illinois Press | 2025
The Early Roots of the Christian America Myth. Traces biblical covenant and chosen-people imagery in early American national identity.
The Witness of the Hebrew Bible. Examines chosenness, covenant, Israel, and the kingdom of God in relation to claims that America has a unique divine mission.
24. | Richard T. Hughes and Christina Littlefield | Oxford Academic | February 25, 2025
Full scholarly treatment of Christian America, biblical chosenness, the kingdom of God, and the development of white Christian nationalism.
25. | Richard T. Hughes and Christina Littlefield | University of Illinois Press | February 25, 2025
Christian America and the Kingdom of God. Comprehensive treatment of chosen-nation and kingdom-of-God arguments associated with Christian nationalism.
26. | Philip Gorski and Eliyahu Stern | Yale Center for Faith & Culture | January 8, 2025
We the (Chosen) People. Discusses how biblical ideas of chosenness, New Jerusalem, covenant, and Promised Land are transferred into American national mythology.
27. | Naomi Haynes | Journal of the Royal Anthropological Institute | 2023
Presidents, Priests, and Prophets. Examines how biblical Israel's covenant has served as an analogy for modern Christian-nationalist understandings of nations.
28. | PRRI and Brookings Institution | PRRI | February 2023
Includes survey research on the belief that God intended America to be a new Promised Land for European Christians and an example to other nations.
29. | Naomi Haynes | Journal of the Royal Anthropological Institute | December 14, 2022
Presidents, Priests, and Prophets. Examines Christian nationalism built around biblical covenant analogies in which a modern country functions as an analogue of ancient Israel.
30. | Philip Gorski | Yale / MacMillan Center | October 7, 2022
Explains the Christian-nationalist narrative that America was founded by Christians under divine favor and given a distinctive historical mission.
31. | Mike Cummings / Philip Gorski | Yale News | March 15, 2022
Describes the belief that America is divinely favored and commissioned to spread religion, freedom, and civilization.
32. | Terry R. Clark | Oxford Handbook of the Bible and American Popular Culture | December 15, 2020
The Biblical Theme of Covenant and American Popular Culture. Traces the longstanding American use of Israel's covenant story, Promised Land imagery, and the idea of America as a New Israel.
33. | Andrew Whitehead, Samuel Perry and Miroslav Volf | Yale Center for Faith & Culture | July 4, 2020
Discusses the belief that America's national success forms part of God's plan and how that belief contributes to Christian-nationalist identity.
34. | Braden P. Anderson | Marquette University | 2010
Chosen Nation: Biblical Theopolitics and the Problem of American Christian Nationalism. Examines nationalist narratives that place modern nations within Israel's biblical salvation story.
National Covenant Proof Texts: Psalm 33 and 2 Chronicles 7:14
35. | James Spencer | Crosswalk | 2026
Discusses Christian-nationalist use of Psalm 33:12, 2 Chronicles 7:14, and Exodus imagery and questions whether texts addressed to Israel can be transferred to America.
36. | OpenBibleLab | OpenBibleLab | August 26, 2026
Surveys numerous passages used in debates about Christian nationalism, including Psalms, Daniel, Romans 13, Acts, and New Testament teaching concerning political allegiance.
37. | Russell Moore | Christianity Today | May 20, 2026
America Needs a Better Gospel Than Christian Nationalism. Examines the repeated use of 2 Chronicles 7:14 at national prayer events and compares it with covenant theology in its biblical setting.
38. | James Spencer | Christianity.com | May 19, 2026
Examines Psalm 33:12 and other passages that are applied to the United States as if America possessed a covenant relationship with God.
39. | Christine Mitchell | Studies in Religion / Sciences Religieuses | 2025
Biblical Interpretation at the Ottawa Convoy Occupation. Includes detailed analysis of white Christian-nationalist use of 2 Chronicles 7:14.
40. | Christine Mitchell | Studies in Religion | 2025
PDF version containing an extended exegetical discussion of 2 Chronicles 7:14 and nationalist readings of the verse.
41. | Dave Williams | Faithroots | December 3, 2025
Examines the Christian-nationalist use of 2 Chronicles 7:14 and the assumption that modern nations can enter covenant relationships resembling God's covenant with Israel.
42. | Dave Williams | Faithroots | December 1, 2025
Discusses 2 Chronicles 7:14 alongside other texts used to support the idea that entire nations should submit politically to Christian rule.
43. | Various | RealClearReligion | March 8, 2024
Presents a defense of public Christian influence and explicitly invokes Psalm 33's statement that a nation is blessed when its God is the Lord.
44. | Paul D. Miller | Christianity Today | March 2023
People Are Still Confused About Christian Nationalism. Identifies Psalm 33:12 as a commonly used proof text for treating the United States as a specially favored Christian nation.
45. | Word&Way | Word&Way | February 17, 2022
Examines the appearance of 2 Chronicles 7:14 and Jericho imagery within Canadian convoy demonstrations influenced by Christian-nationalist themes.
Psalm 2 and the Kingship of Christ Over Nations
46. | ChristianNationalist.com | ChristianNationalist.com | 2026
Pro-Christian-nationalist presentation arguing that Psalm 2 describes the nations as Christ's inheritance and requires nations to acknowledge his lordship.
47. | Kenwood Institute | Kenwood Bulletin | 2026
The Twofold Reign of Christ. Discusses Psalm 2, Christ's kingship, the two ages, Christian nationalism, and competing interpretations of when Christ rules nations with a rod of iron.
Pro-Christian-nationalist statement grounding civil government under Christ in texts including Isaiah 9, Romans 13, 1 Peter 2, and Matthew 28.
49. | The Shepherd's Church | The Shepherd's Church | 2026
Pro-Christian-nationalist presentation drawing on Daniel 2, Daniel 7, Revelation, Genesis 10, and Christ's expanding kingdom over earthly nations.
50. | A Lot of Words | Apple Podcasts | September 7, 2026
Discusses whether Psalm 2 teaches political submission to Christ and whether that provides a biblical foundation for Christian nationalism.
51. | Doug Wilson and Steve Hartland | Grounded | February 18, 2026
Interview defending a Christian-nationalist vision and including an extended discussion of Psalm 2 as a biblical basis for Christian political order.
52. | Owen Strachan and Josh Howard | Eschatology Matters | February 6, 2024
Discussion of Christian nationalism, postmillennialism, theonomy, Psalm 2, the Great Commission, and the biblical meaning of nations.
Dominion Theology, Genesis 1:28, and the Seven Mountains Mandate
53. | Authors listed at source | Religion | 2026
Claiming What Is Theirs by Right. Connects prosperity theology with the idea that Genesis's command to subdue authorizes Christians to extend God's rule through public and political institutions.
54. | Authors listed at source | Religions | September 2026
Sacralizing Dominion. Traces religious-nationalist concepts of land, dominion, Genesis 1:28, the Doctrine of Discovery, Reconstructionism, and the New Apostolic Reformation.
55. | Tim Callahan | Skeptic | July 7, 2026
Discusses the Seven Mountains Mandate as a practical development of Dominion theology.
56. | Political Research Associates | PRA | July 7, 2026
Explains the belief that Christians are called by God to exercise dominion over government, education, family, religion, media, entertainment, and business.
57. | Craig L. Nessan | Currents in Theology and Mission | June 17, 2026
Explains how Christian Reconstructionism and charismatic Dominionism developed political interpretations of the biblical command to exercise dominion.
58. | Hanne Amanda Trangerud | Studies in Religion / Sciences Religieuses | November 22, 2025
Our Man at the Top. Examines the Seven Mountains Mandate as a dominionist political strategy within contemporary Christian nationalism.
59. | Phoebe Petrovic | ProPublica / Wisconsin Watch | October 26, 2024
The Genesis of Christian Nationalism. Traces Reconstructionism, dominion theology, biblical law, and the idea that Christians are commissioned to reshape society.
60. | Washington Post | Washington Post | May 19, 2023
Discusses polling and research concerning the Seven Mountains Mandate and beliefs about Christian authority over government and other institutions.
101: Dominionism. Traces dominionist politics to Genesis 1:28 and the command to subdue the earth and exercise dominion.
The Great Commission and “Discipling Nations”
62. | Nima Motallebzadeh | The Gospel Coalition Norden | September 26, 2026
Contrasts Christian-nationalist interpretations of the Great Commission with New Testament descriptions of Christ's kingdom and church.
63. | Presbyterian Church (U.S.A.) | PCUSA | May 7, 2026
Discusses Reconstructionist claims that biblical law and the Great Commission require society and government to be reorganized according to Christian norms.
64. | Back to the Bible Canada | Back to the Bible Canada | 2025
Examines whether the mission to make disciples authorizes Christians to reproduce the political structure of biblical Israel in modern nations.
65. | Kevin DeYoung | Themelios / The Gospel Coalition | 2023
Reviews arguments for Christian nationalism against New Testament teaching concerning the church, mission, ethnicity, and Christian political engagement.
66. | The Washington Institute | Washington Institute | 2023
Discusses Genesis 1:28, Jeremiah 29:7, Isaiah 1:17, and Matthew 28:19–20 as biblical foundations for Christian engagement with society while distinguishing that engagement from national idolatry.
67. | Kevin DeYoung | The Gospel Coalition | November 28, 2022
Reviews The Case for Christian Nationalism against New Testament teachings concerning Christian unity, political power, ethnicity, faith, hope, and love.
Acts 17:26, Nations, Boundaries, and National Identity
68. | Premier Christianity | Premier Christianity | 2026
Examines the use of Acts 17:26 to argue that God ordained distinct peoples, cultures, geographical territories, and national boundaries.
69. | Matt Stone | Curious Christian | May 30, 2026
Examines Acts 17:26 and Romans 13 as statements of divine providence over nations while asking whether providential establishment equals divine election.
70. | Bradford Littlejohn | Themelios | 2023
Reviews Stephen Wolfe's natural-law and theological arguments concerning nationhood, ethnicity, Christian magistrates, and political community.
Biblical Models of Political Leaders: Cyrus, David, and Jehu
71. | Authors listed at source | Politics and Religion | 2025
The Varieties of American Christian Nationalism. Discusses charismatic dominionists' use of Cyrus imagery and prophetic claims surrounding political leaders.
72. | Richard T. Hughes and Christina Littlefield | Oxford Academic | February 25, 2025
A New Cyrus: Donald Trump Delivers for Christian America. Examines the widespread charismatic argument that an imperfect non-Christian ruler can nevertheless be divinely selected like Cyrus.
73. | Andrew Lapin | Jewish Telegraphic Agency | November 5, 2024
Discusses Reconstructionist and charismatic strands of Christian nationalism, including political analogies involving biblical rulers such as Jehu and Jezebel.
Romans 13 and the Role of Civil Government
74. | Henry Walter Spaulding III | Verbum / Cascade Books | 2026
Publisher overview of a study examining authoritarian and alternative interpretations of Romans 13 within Christian political theology.
75. | Ralph Drollinger | Capitol Ministries | May 10, 2026
The Faulty Theology Underlying Christian Nationalism. Examines biblical teaching about government, evangelism, Romans 13, church-state distinctions, and modern nations.
76. | Henry Walter Spaulding III | Wipf & Stock | April 2, 2026
Between Two Gileads. Book-length examination of Christian nationalism, fundamentalism, and political interpretations of Romans 13:1–7.
77. | Henry Walter Spaulding III | Wipf & Stock / Google Books | April 2, 2026
Explores how Romans 13 has been used to justify strong governmental authority and evaluates authoritarian interpretations of Paul's teaching.
78. | R. R. Reno | First Things | March 5, 2026
Pro-Christian-nationalist essay invoking Romans 13 to argue that civil magistrates are ordained by God to restrain wrongdoing and maintain political order.
79. | Protestia | Protestia | December 25, 2023
Examines Christian-nationalist debates over Romans 13 and the biblical jurisdiction and limits of civil government.
Theonomy, Biblical Civil Law, and Reconstructionism
80. | Mid-America Reformed Seminary | MARS | 2026
Doug Wilson, Christian Nationalism, and the Theonomic Debate. Examines arguments that modern civil society should reflect biblical law and explicitly Christian political authority.
81. | Mid-America Reformed Seminary | MARS | 2026
Surveys Reformed disagreements involving two-kingdom theology, Kuyperianism, theonomy, Christendom, and Christian nationalism.
82. | Brad Onishi and Matthew D. Taylor | Axis Mundi | July 8, 2026
Explains the distinction between theonomy and theocracy and traces modern theonomic Christian nationalism to R. J. Rushdoony and Reconstructionism.
83. | Theos Think Tank | Theos | March 17, 2026
Describes Calvinist nationalism, Reconstructionism, and theonomy, including proposals to model civil government on Old Testament law.
84. | Rich Lusk | Theopolis Institute | August 4, 2025
Notes on Christian Nationalism: Origins and Fault Lines. Surveys competing Protestant nationalist positions and theological disagreements within the movement.
85. | Ray Fava | Evangelical Dark Web | June 21, 2025
Discusses differences between Christian nationalism, theonomy, general-equity theonomy, postmillennialism, and Reconstructionism.
86. | Detroit Baptist Theological Seminary | DBTS | April 15, 2025
Reviews Stephen Wolfe's case for Christian nationalism and argues that the book relies more heavily on Protestant political philosophy than detailed biblical exegesis.
87. | THEOTIVITY / P. Andrew Sandlin | THEOTIVITY | 2024
Discusses Christian nationalism, theonomy, Reconstructionism, biblical law, and an alternative model described as scripturally guided “virtuous liberty.”
88. | Stephen Wolfe / Canon Press | Canon Press | 2022
Publisher's description of Wolfe's explicitly pro-Christian-nationalist case, presented as an argument derived from Scripture and historic Christian political thought.
89. | Canon Press | Canon Press | 2022
Study guide summarizing and discussing the theological and political arguments in The Case for Christian Nationalism.
Christ's Kingdom, John 18:36, and the Kingdoms of the World
90. | Gospel Mount | Gospel Mount | 2026
Uses John 18:36, Revelation 7:9, Romans 13, and 1 Peter 2:9 to argue against merging Christianity with a modern nation-state.
91. | Matthew J. Tuininga | The Banner | September 2026
Uses Matthew 6:33, John 18:36, Galatians 3:28, Romans 13, and Jesus' command to love enemies in an examination of nationalism and Christian allegiance.
92. | 8Thirty2 / Steve Wohlberg | YouTube | July 3, 2026
Christian Nationalism and the Mark of the Beast. Examines Christian nationalism through an Adventist interpretation of Revelation 13.
93. | Steve Holt | Steve Holt Online | May 22, 2024
Contrasts Christian nationalism with Jesus' proclamation of the kingdom in Matthew 4:17, Matthew 6:10, and Matthew 6:33.
94. | Michigan Conference of Seventh-day Adventists | Michigan Conference | 2023
Christian Nationalism and Bible Prophecy. Interprets Revelation 13 as a warning about a future alliance between professed Christianity and governmental power.
95. | Faith Seeking Understanding | Faith Seeking Understanding | November 21, 2023
Contrasts Christian nationalism with Jesus' teaching about the kingdom of God in Matthew 6:33 and John 18:36.
96. | Leah D. Schade | Patheos | November 2023
Uses Daniel 7, Revelation 1, John 18, Matthew 25, and Christ-the-King texts to contrast divine kingship with earthly nationalism.
The Church as the New Testament “Holy Nation”
97. | CARE | CARE | September 2025
Examines 1 Peter 2:9 and argues that New Testament “holy nation” language applies to Christ's multinational people rather than a particular modern state.
98. | Australian Presbyterian | AP | August 21, 2024
Uses Revelation 7:9 and Jesus' redefinition of family in Matthew 12 to evaluate ethnic and national loyalties within Stephen Wolfe's Christian nationalism.
99. | Michael Horton | The Gospel Coalition | July 1, 2021
Argues from Acts 15, New Covenant theology, and Israel/church distinctions that America's political identity should not be equated with biblical Israel.
100. | Glenn Packiam | ChurchLeaders | March 3, 2021
Discusses the New Testament church as a multinational kingdom community rather than a divinely privileged modern ethnic or national group.
101. | Paul D. Miller | Christianity Today | February 3, 2021
Contrasts national identity with the Revelation 7:9 vision of Christians drawn from every tribe, people, and language.
Ezra, Nehemiah, Ethnicity, and National Identity
102. | Leah D. Schade | Patheos | March 1, 2026
Uses Genesis 12 to discuss ethnicity, migration, blessing to the nations, and competing Christian-nationalist conceptions of peoplehood.
103. | Lydia Hernández-Marcial | Review & Expositor | April 28, 2025
Threatened Identity: Ezra, Nehemiah, and Christian Nationalism in the United States. Examines applications of Ezra 9–10 and Nehemiah 13 to immigration, ethnicity, and national identity.
104. | Jacob L. Wright | Sojourners | 2023
Argues that nationalist appropriations of biblical Israel overlook biblical traditions of peoplehood developed under foreign imperial rule rather than sovereign domination.
Two-Kingdom Theology and Christian Nationalism
105. | Micah Oosterhoff | Journal of the American Academy of Religion | April 20, 2026
Americanizing the Reformation. Examines competing Calvinist interpretations of Reformation political theology, Christian nationalism, and theocratic political traditions.
106. | Ian M. Giatti | Christian Post | September 4, 2025
Reports a Lutheran theological debate over Christian nationalism, historic Christendom, blasphemy laws, the state, and Lutheran political theology.
Christian-Nationalist Arguments from Supporters
107. | Authors listed at source | First Things | 2024
Presents a favorable understanding of Christian nationalism centered on common loves, Christian heritage, family, social solidarity, and public Christianity.
108. | Peter J. Leithart | First Things | April 12, 2024
Argues that nations can meaningfully be called Christian when Christianity shapes public rituals, laws, institutions, moral standards, and political culture.
109. | Josh Daws | American Reformer | October 4, 2023
Explains competing definitions of Christian nationalism from a conservative Protestant perspective and distinguishes several theological versions of the idea.
110. | American Reformer | American Reformer | March 2023
Defends Christian nationalism as a coherent concept rooted in the historical idea of Christian civilization and Christian political governance.
111. | Bradford Littlejohn | Mere Orthodoxy | 2022
Argues that the American founding frequently employed Christian narratives, Christian moral language, and assumptions about the importance of Christian virtue.
112. | Andrew T. Walker | Public Discourse | January 19, 2021
Defends the legitimacy of Christian political theology while warning against using “Christian nationalism” as a label for all public expressions of Christian political belief.
Evangelical and Theological Critiques
113. | Paul D. Miller | Christianity Today | September 13, 2023
Argues that America is not the covenant nation of Psalm 33:12 or the people addressed in 2 Chronicles 7:14.
114. | Patrick Schreiner | The Gospel Coalition | April 27, 2023
Distinguishes several meanings of Christian nationalism and evaluates them through Baptist political theology and Scripture.
115. | Russell Moore | Christianity Today | September 29, 2022
Christian Nationalism Cannot Save the World. Warns against treating political Christianization of nations as a form of the Great Commission.
116. | Bonnie Kristian | Christianity Today | June 2022
Reviews biblical and theological critiques of identifying America with Israel and treating national preservation as a religious duty.
Contemporary Rhetoric, Symbolism, and Political Application
117. | Laura Barrón-López and Brad Onishi | PBS NewsHour | February 1, 2024
Discusses the Christian-nationalist belief that America was founded as a Christian nation and that its laws should conform to Christian values.
118. | Bill McKibben | The New Yorker | 2023
Critiques Christian-nationalist proof-texting and contrasts nationalist readings of Scripture with Jesus' teachings concerning neighbors, power, nonviolence, and the kingdom of God.
119. | Kelefa Sanneh | The New Yorker | April 3, 2023
How Christian Is Christian Nationalism? Examines Christian-nationalist theology, Stephen Wolfe's arguments, biblical identity, and the distinction between Christianity as faith and Christianity as national culture.
Documentary transcript records appeals to the Bible, “armor of God,” spiritual warfare, and the idea that America must return to Christian foundations.
121. | Michelle R. Smith and Associated Press | FRONTLINE / PBS | September 2022
Documents Christian-nationalist rhetoric describing America as a nation founded on biblical principles and contemporary politics as spiritual warfare.
Broader Academic and Theological Analysis
122. | Duke Divinity School | Duke University | 2026
Discusses three theological strands of Christian nationalism: national covenant, male political-religious leadership, and dominion over the earth.
123. | Lester Ruth | Duke Divinity School | 2026
Describes theological and liturgical expressions of Christian nationalism and competing conceptions of church, state, and national covenant.
124. | Keith L. Johnson | Baylor University Press | 2026
Karl Barth and the Idolatry of the Nation. Uses Barth's opposition to German Christian nationalism to examine theological attempts to identify a nation with God's purposes.
Christian Nationalism, the Antisocial Gospel? Studies how Christians influenced by Christian nationalism conceptualize building or advancing the kingdom of God.
126. | Authors listed at source | Politics and Religion | 2025
The Varieties of American Christian Nationalism. Distinguishes Calvinist nationalism, Reconstructionism, charismatic Dominionism, and other theological variants.
127. | Harvard Divinity School | Harvard University | March 5, 2025
Explores Christian nationalism globally, including biblical-literalist comparisons between modern Christian nations and ancient Israel.
128. | Jim Sayers | Evangelicals Now | September 27, 2024
Biblical critique of Christian nationalism engaging Stephen Wolfe's political theory, national identity, ethnicity, and Christian allegiance.
129. | Chip Rotolo, Gregory A. Smith and Jonathan Evans | Pew Research Center | March 15, 2024
Survey research on Christianity's role in politics, including beliefs about whether biblical teaching should influence federal law when public opinion conflicts with Scripture.
130. | Michael J. DeMoor | Philosophia Reformata | September 13, 2023
Christian Nationalism and the Project of Christian Political Theory. Academic review of Stephen Wolfe's political theology, national agency, and Reformed political theory.
131. | Bob Smietana and Religion News Service | Religion News Service | May 17, 2023
Surveys differing Christian-nationalist theological streams, including Christian Reconstructionism, Dominion theology, charismatic prophecy, and claims that America belongs particularly to Christians.
132. | Brooklyn Walker and Abigail Vegter | Journal for the Scientific Study of Religion | May 8, 2023
Christ, Country, and Conspiracies? Examines the interaction between Christian nationalism, biblical literalism, perceived cultural threat, and political beliefs.
133. | Bob Smietana | Religion News Service | January 6, 2023
Who Are the Christian Nationalists? A Taxonomy for the Post-Jan. 6 World. Maps differing Christian-nationalist movements and leaders, helping distinguish the biblical and theological frameworks operating within the broader movement.
134. | Wyatt Graham | WyattGraham.com | 2022
Reviews Wolfe's theory in relation to biblical ecclesiology, Christian virtues, Adam, the church, ethnicity, and the city of God.
135. | Gregory W. Lee | Wheaton College | 2021
History, Identity, and Christian Nationalism: An Augustinian Alternative. Contrasts Christian nationalist identity with an Augustinian account of Christian political belonging.
