A Lutheran Response to Christian Nationalism

by Thomas Korcok

Recent actions by the American administration have captured the attention of many Canadians, with commentators describing them as the most dramatic shift in world order since the end of World War II. While many policy announcements appear purely political, some are inspired by a religious movement called Christian Nationalism. Border restrictions, anti-immigration policies, the rejection of transnational agencies such as the United Nations and NATO, and the militant rejection of DEI (Diversity, Equity, and Inclusion) policies and gender-identity politics are all core to the Christian Nationalist agenda. While Christian Nationalism is rooted in American Evangelicalism—and has come to dominate that tradition—it has crossed denominational and national boundaries.

What is Christian Nationalism? More than just a set of doctrines, it is a particular way of looking at the world. In his book A Case for Christian Nationalism, proponent Stephen Wolfe offers this concise definition: “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.” 

While there is a broad spectrum of thought that often overlaps with other political and cultural movements, Christian Nationalists generally maintain that:

1. Governments should be based explicitly on Christian morality and order their legislative priorities according to God’s Law.

2. The Christian’s calling is to defend against alien worldviews and foreign influences that are contrary to the Law of God.

3. Western institutions (governments, schools, universities, church bodies) are beyond reform. Christians need to reclaim these “failed” institutions by rebuilding them according to Christian moral precepts.

4. Western democracy is essential for the final victory of the Church. It is the best system of government because it was “historically” based on Christian morality.

Christian Nationalism is not strictly an “American” phenomenon. There has been a global rise in Religious and Christian Nationalism—and Canada is no exception. We have seen the emergence of several groups in recent years that have explicitly called for a transformation of the political order in Canada along Christian Nationalist lines—something which has occasionally led to controversy in wider society as well as within Christian congregations.

[I]t is crucial to recognize that many advocating for a Christian Nationalist “renewal” approach it from a significantly different theological perspective than do Lutherans. They hold radically different understandings of the Church, the Gospel, and Christ Himself.

Some Lutherans have adopted the cause of Christian Nationalism, claiming it aligns with Lutheran theology. In the United States, some Lutherans influenced by this theology have openly espoused virulent forms of racism and endorsed the use of violence to achieve their goals. Others have called for Lutherans to unite in recovering the Christian identity of the nation and reinstating Christendom—a term used to describe a time when governments supposedly operated according to Christian principles. They assert that, amidst all the societal changes of the past few decades, the church has been too passive. As such, we must repent of this “quietism” by adopting a more activist and even militant stance to make our voices heard.

Such calls to action may seem appealing to Lutherans who comprise a very small percentage of the population and understandably feel that their voices haven’t been heard. However, it is crucial to recognize that many advocating for a Christian Nationalist “renewal” approach it from a significantly different theological perspective than do Lutherans. They hold radically different understandings of the Church, the Gospel, and Christ Himself. Upon closer examination, we find reason to distance ourselves from this movement. While there is much to critique in Christian Nationalism—including its intolerance toward others (particularly immigrants), racist tendencies, politicization of Christian faith, and advocacy for a “Christian government”—at the heart of it all lies a distorted understanding of Christ and His relationship with the Church.

Christian Nationalism rests on a theology that sees a distant Jesus who ascended into heaven and is present today only in some spiritual way. Proponents reject the Lutheran conviction that Christ is physically and actually present in the Church as it gathers around the Word and Sacrament. Consequently, they reject that Christ is present in His Church to guide, nurture, and protect it as His own body. Instead, they believe He is removed and confined to heaven, observing whether His people are living according to Christian laws and working to institute a Christian nation to which He might one day return. Furthermore, they believe the Church is not about Christ’s gracious, forgiving presence but instead about our submission to God’s divine law. As a result, they pervert the Gospel, transforming it from a comforting message of the forgiveness of sins into a tool, a bludgeon to compel others to conform to God’s Law and establish a Christian state.

The Lord promised: “I will not leave you as orphans” (John 14:18), yet, because of their views, Christian Nationalists effectively reject these words. For them, the Church is a collection of baptized orphans forced to struggle on earth while a majestic Jesus observes from heaven. But the truth is that Christ has not abandoned His Church. Through Baptism, we are united with Jesus who continues to abide in His church and who directs the world’s affairs for its benefit. This truth empowers Christians to live with quiet confidence, even when the world appears hostile. Even in a culture that has abandoned its Christian heritage and disregards divine law, we have hope, confidence, and comfort in challenging times as Christ works through His Word and Sacraments to protect and prosper His bride in the most adverse circumstances.

Here is the dividing line between the Evangelical Lutheran Church and the church of the Christian Nationalist. In the church of the Book of Concord, the entire Christ is present bound up with the words, “I forgive you your sin.” Where these words are found, Jesus is there, bringing us sinners perfect liberty from sin, death, and all evil foes. This is not enough for the Christian Nationalist. For them, liberty can only be assured if they wrestle civic freedoms from civil authorities. Therefore, the church must fight against secularism, globalism, “wokism,” and any other perceived threat. They fret over “tyrannical” governments that restrict their civic freedoms, believing that these restrictions endanger the church. While Christian citizens may debate such matters, we recognize that through Christ we already possess a kingdom that transcends the civic affairs of this world. It is guaranteed by the body and blood of the incarnate Christ and cannot be removed, even by the most tyrannical of governments. This is the victory of the Church. 

While Christian citizens may debate such matters, we recognize that through Christ we already possess a kingdom that transcends the civic affairs of this world. It is guaranteed by the body and blood of the incarnate Christ and cannot be removed, even by the most tyrannical of governments. This is the victory of the Church.

Christian Nationalists cannot accept that a victorious Church can also be a suffering Church—that Christ’s sufferings are manifested in His body today. Instead, they hope, that through their efforts, they might someday reflect the glory of a victorious Jesus reigning from heaven. How hollow the promises of Christ must sound to the Christian Nationalist! When Jesus calls out, “Come to Me, all you who are weary, and I will give you rest” (Matthew 11:28), they can only hear the faint, distant voice of a sovereign Lord reigning above, beckoning to a rest that may come at some indeterminate point in the future.

So, how are we to respond?

Remind yourself that our hope does not rest in any earthly kingdom, but in the kingdom that God has given us in Christ Jesus. It was given to you in your baptism, and Jesus who brought you into this kingdom continues to dwell in His Church through the Word and the Sacraments. Everyone who believes in Christ has life and forgiveness through His death and resurrection. As Christians, we are members of His Kingdom now through His Church—and we look forward in hope to the full revealing of His Kingdom in the world to come.

Remind yourself that God has used and continues to use a variety of political powers to accomplish His will. Nations and kingdoms will come and go, but the Church is not dependent on any specific form of government. It has thrived under and in spite of dictators, monarchs, emperors, tyrants, communists, and fascists, and will continue to do so until Christ’s return.

Remind yourself that regardless of your opinion of the current political situation, we live in a blessed country. Even though certain political parties may espouse positions we, as Christians, reject, they are servants of God whom God continues to use for good.

Remind yourself that we are called to look to our neighbours in love. The devil wants us to focus on national morals, political causes, and legislative agendas at the expense of our neighbours. While political causes may be worthy of attention, if we neglect, or worse, despise those whom God has placed in our lives because of their political views, we become willing allies of the evil one.

Finally, remind yourself that it is all about the Gospel—the forgiveness of sins, the communion of saints, the resurrection of the dead, and the hope of the world to come. This, not politics or nationalism, is what we all need the most.

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Rev. Dr. Thomas Korcok is Associate Professor of Theology at Concordia Lutheran Theological Seminary in St. Catharines, Ontario.

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