I recently read an article by Russell Moore entitled “Christian Nationalism Cannot Save the World.” In this article, Moore offers the following definition for Christian nationalism: “the use of Christian words, symbols or rituals as a means to shore up an ethnic or national identity.” As examples, Moore offers the Patriarch of the Russian Orthodox Church, who absurdly pronounced that Russian soldiers who perish while fighting in Ukraine will have their sins washed away. Moore also cites Giorgia Meloni, the new Prime Minister of Italy, who proudly defends her identity as a Christian woman as well as the institution of the Christian family – that is, one man, one woman and their offspring. Giorgia Meloni seems to understand that the flourishing which the Italian people have enjoyed over the centuries has come about because of the influence of Christianity. Conversely, when Italy has strayed from Christian principles, the nation has experienced times of suffering and misery.
The term Christian nationalism has frequently found its way into recent discourse. I thought it would be helpful to put this concept under the microscope.
When we speak of Christians, we’re denoting those who have given their ultimate loyalty to Jesus Christ. Importantly, Christ or Messiah is not a name but a title, indicating that Jesus is God’s anointed King and therefore the rightful ruler of the world. Please notice that when we acknowledge Jesus as the world’s true King, we’re making an overtly political statement. We’re making the bold claim that every single person has been called to give their full allegiance to King Jesus. Indeed, the hope of every Christian is that one day God will sweep away all the dark powers which oppose Him, and fully establish Jesus as King over all the earth.
Yet at the present time we must also acknowledge that the world is governed by the kingdoms or nations of men. The term “nationalism” refers to the idea that people generally identify themselves as members of their particular nation and quite naturally support the interests of that nation.
These twin realities – the kingdom of God and the kingdoms of men – creates tension. Why happens when our loyalty to our country comes into conflict with our loyalty to Jesus?
So what can the Bible tell us about Christian nationalism? In order to answer this question, let’s return to the book of Daniel.
Several weeks ago, we discussed King Nebuchadnezzar’s dream of the great statue in Daniel 2. Recall that this statue was destroyed by a rock, which “became a huge mountain and filled the whole earth.” The statue represented a sequence of human kingdoms which would eventually be shattered and swept away when God acted to inaugurate his kingdom.
This story clearly reveals God’s future plans for his creation. It’s essential to understand that God has no intention of abandoning his creation and evacuating his people to some otherworldly realm called “heaven.” Rather, God’s purpose is to establish his sovereign rule over all things. Moreover, the notion of God’s kingdom is not merely some temporary or intermediate stage. Rather, it is the ultimate destiny of the cosmos. As Daniel writes, “The God of heaven will set up a kingdom that will never be destroyed…it will itself endure forever.”
The framework of thought laid out in Daniel 2 is vitally important to a Christian worldview. In fact, it’s so important that the exact same themes are re-visited in Daniel chapter 7. Daniel 7 is one of the most crucial scriptures in all of the Old Testament. For here we are introduced to “the son of man,” a title which Jesus embraced as key for comprehending his identity and mission.
Daniel’s vision begins with four great beasts which arise from the sea. The fourth beast is particularly terrifying. The vision then abruptly shifts to a courtroom scene: “Thrones were set in place, and the Ancient of Days took his seat…The court was seated, and the books were opened.” It’s not difficult to discern that “the Ancient of Days” is a reference to the one true God, who proceeds to pronounce judgment upon the beast. Falling under God’s condemnation, the beast is slain “and its body destroyed and thrown into the blazing fire.”
Now we arrive at the heart of the passage. “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. He was given authority, glory and sovereign power; all people, nations and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom is one that will never be destroyed.” As the phrase implies, “one like a son of man” is a human figure, in obvious contrast to the beasts which God has heretofore destroyed. In place of the beasts, God grants “the son of man” authority over the nations.
The passage immediately proceeds to give us a fuller interpretation of the vision. (Daniel 7:15ff) Like Nebuchadnezzar’s statue, the beasts represent a series of human kingdoms which will dominate the world, causing violence and injustice. But God will not let his creation languish forever; he will pronounce judgment upon these idolatrous and immoral human kingdoms and will bring their rule to an end. In their place, God will grant sovereignty to “the son of man.” In verse 18, we are given the immediate interpretation of this mysterious figure: “The saints of the Most High will receive the kingdom and will possess it forever – yes, for ever and ever.”
An ancient Jew reading this passage could not possibly fail to see “the son of man” as a corporate symbol for Israel – the people of God. Indeed, the people of Israel longed for the day when God would judge the beasts (the pagan empires which oppressed them) and establish his kingdom over the world. Then God’s people would be vindicated and would share in his just rule over the earth forever.
The interpretation concludes with a dazzling description of God’s future for the world: “Then the sovereignty, power and greatness of the kingdoms under the whole heaven will be handed over to the saints, the people of the Most High. His kingdom will be an everlasting kingdom, and all rulers will worship and obey him.” (Daniel 7:27)
Here at last we arrive within earshot of Christian nationalism. The Jews believed that wicked and rebellious human beings had usurped power over the nations and thus over creation itself. But God would one day reclaim his world; he would act to transfer sovereignty to his people. Then at last, all people and all nations would worship and obey the creator.
We previously noted that the concept of Christian nationalism raises the very real possibility that our loyalty to our nation might come into conflict with our allegiance to God’s kingdom. Yet here the book of Daniel offers us another possible outcome: that our nation might be brought into alignment with the kingdom of God. We might call this genuine Christian nationalism. And not only is this possible, but the scriptures tell us that it’s inevitable. The entire goal of God’s plan and purpose is to institute his righteous rule over all nations. We shall have much more to say about all this in the future.
At this point, readers are likely asking themselves how exactly Jesus fits into the picture. We noted that Daniel himself clearly interpreted “the son of man” as “the saints, the people of the Most High.” Although not explicitly stated in this passage, the ancient Jews who read the book of Daniel came to associate the “son of man” with the anticipated Messiah of Israel. This makes perfect sense, if you consider that kings are understood to represent the people they govern. Things are quite similar today, in that our modern politicians – albeit elected – represent the people of their respective countries.
Additionally, the passage seems to refer to the “son of man” not just in the corporate sense of “God’s holy people,” but as a specific individual. Remember, the son of man “was given authority, glory and sovereign power; all peoples, nations, and men of every language worshiped him. His dominion is an everlasting dominion that will not pass away, and his kingdom will never be destroyed.”
Thus, it’s best to understand the son of man figure in both in an individual and a corporate sense. As an individual, he is God’s anointed king, the Messiah, the agent through whom God will establish his kingdom over all things. Yet this king also represents his faithful people, who will share in his reign over creation forever.
Hopefully, this helps us see why Jesus would choose this title to summarize his identity and his mission. By referring to himself as the son of man, Jesus is making an audacious claim to be God’s chosen king, the one who rightfully claims authority over all creation, and the one who deserves – and even demands – the worship and obedience of every human being. No wonder why they crucified him.
