Introduction

The term "Christian Nationalism" evokes a wide range of responses and interpretations in contemporary discourse. Often intertwined with discussions of national identity, cultural heritage, and political action, it raises significant theological questions for Christians seeking to understand their faith's relationship to the public square and national life. This paper aims to examine the concept of Christian Nationalism, particularly when fused with ethnocentrism, through the lens of Reformed theology. By first defining key terms—"Christian," "Christian Nationalism," and "Ethnocentric"—we can establish a clear framework. Subsequently, an analysis based on systematic and historical Reformed theology will explore the compatibility, or lack thereof, between the core tenets of the Reformed faith and an ethnocentric vision of national identity and purpose pursued under the banner of Christianity. The central argument is that while Christian principles have historically informed public life within Reformed traditions, Reformed theology itself, grounded in doctrines like the Imago Dei, the universal scope of redemption, and the nature of the Church, stands in opposition to ethnocentric expressions of Christian Nationalism.

Definitions

I will start by defining what exactly I mean by each of the words in the title. This is to prevent any confusion with my position and to help see what I am seeing.

Christian

With where society is at with Christianity, it will be helpful to fence what I mean by Christian. Here are 5 points that I would use when describing a Christian, rooted in a Reformed understanding of salvation:

1. Those who have been regenerated with an effectual call. They have been given a new heart and spiritual life (John 3:3), drawing them irresistibly to Christ (2 Timothy 1:9). This is a sovereign work of God initiating salvation.
2. Those who have a saving faith. A wholehearted trust and reliance solely upon Jesus Christ for salvation (Ephesians 2:8-9). This faith itself is understood as a gift from God (Westminster Shorter Catechism Q. 86).
3. Those who have repentance unto life. Saving faith is always accompanied by repentance—a heartfelt sorrow for sin, a turning away from it, and a sincere turning towards God and His commands (Acts 20:21), recognized, again, as a grace from God.
4. Those who have been justified. The believer has been declared righteous by God, not based on their own merits but solely based on Christ's righteousness being imputed (credited) to them through faith (Romans 3:24-25a, Heidelberg Catechism Q. 60).
5. Those who have union with Christ. The believer is spiritually united with Christ (2 Corinthians 5:17), partaking in His death and resurrection, and adopted into God's family as His child, becoming an heir with Christ (Romans 8:17). When I refer to Christian, I am referring to individuals defined by these theological realities, encompassing a broad spectrum within orthodox Protestantism who affirm these core tenets, regardless of specific denominational distinctives like those separating, for example, Reformed Baptists (like Sam Waldron) from others within conservative evangelicalism (like Mike Winger) who share these soteriological foundations. The emphasis is on the spiritual realities wrought by God's grace, not primarily on cultural or national identity.

Christian Nationalism

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. (The Case for Christian Nationalism, Stephen Wolfe, p. 9)

This definition posits the nation itself acting as Christian to achieve specific temporal and eternal ends through its collective civil and social structure.

Ethnocentric

Ethnocentric is the evaluation of other cultures according to preconceptions originating in the standards and customs of one's own culture. Often, this involves an attitude of inherent superiority of one's own ethnic group or culture. In the context of this paper, ethnocentric Christian nationalism would imply that the "Christian nation" envisioned is tied explicitly or implicitly to a specific dominant ethnic group, viewing its cultural norms and heritage as normative or superior, and potentially seeking to preserve or promote this ethnic identity as integral to the nation's "Christian" character.

Systematic Theology

Systematic theology provides foundational doctrines that inform a Christian worldview, including perspectives on humanity, culture, and governance. Several key doctrines are relevant:

Theology Proper (Doctrine of God):

God is the sovereign Creator and Ruler over all nations (Psalm 22:28, Daniel 4:34-35). His ultimate allegiance is to His own glory and His universal redemptive plan, not to any single nation or ethnic group. While He works through nations in history, no single earthly nation equates to His chosen people in the way Old Testament Israel did.

Anthropology (Doctrine of Man):

Imago Dei: Genesis 1:26-27 states:

"Then God said, 'Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.' So God created man in his own image, in the image of God he created him; male and female he created them." This foundational doctrine asserts the inherent dignity, value, and equality of all human beings, regardless of ethnicity, nationality, or culture, because all bear God's image. Ethnocentrism, which elevates one group over others, fundamentally contradicts the universal application of the Imago Dei.

Unity of Humanity:

Acts 17:26 affirms that God "made from one man every nation of mankind to live on all the face of the earth, having determined allotted periods and the boundaries of their dwelling place." This underscores the common origin and essential unity of the human race, militating against ideologies that promote ethnic division or superiority.

The Fall and Sin:

Sin has fractured human relationships, leading to pride, prejudice, hostility, and the idolization of created things, including one's own ethnic group or nation (Romans 1:21-25). Ethnocentrism can be understood as a manifestation of this fallen human tendency.

Soteriology (Doctrine of Salvation) & Ecclesiology (Doctrine of the Church):

Universal Scope of Redemption:

Christ's redemptive work is intended for people "from every tribe and language and people and nation" (Revelation 5:9). The Gospel call is universal (Matthew 28:19).

The Nature of the Church:

The Church, the body of Christ, is by definition a multi-ethnic, transnational entity. Galatians 3:28 famously states: "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus." Ephesians 2:14-16 speaks of Christ breaking down the "dividing wall of hostility" between Jew and Gentile, creating "one new man." Christian identity, as defined earlier (regeneration, faith, repentance, justification, union with Christ), transcends and relativizes all earthly distinctions, including ethnicity and nationality. The primary identity of the Christian is "in Christ," not defined by ethnic or national origin.

Eschatology (Doctrine of Last Things):

The ultimate vision of God's consummated kingdom is one of diversity in unity, with redeemed people from all nations worshipping God together (Revelation 7:9-10). This future reality informs the present mission and nature of the Church, countering any ethnically or nationally exclusive vision.

Systematically, Reformed theology emphasizes the universal reach of God's sovereignty, the equal dignity of all image-bearers, the divisive nature of sin (including ethnic pride), the multi-ethnic composition of Christ's Church, and the global scope of God's redemptive plan. These doctrines create significant theological tension with any ideology that prioritizes one ethnic group or fuses Christian identity inextricably with a particular national or ethnic heritage.

Historical Theology

The historical witness of Reformed theology further complicates and often directly challenges ethnocentric forms of Christian Nationalism:

1. The Two Kingdoms Theology

Reformed theologians such as John Calvin, Martin Luther (though Lutheran, influential), and later Abraham Kuyper developed or supported variations of "Two Kingdoms Theology." The idea is that God governs the world in two distinct ways:

• The spiritual kingdom: Governed by the church through the Word and sacraments, focused on salvation and spiritual life.
• The civil kingdom: Governed by the magistrate, responsible for earthly justice, order, and societal well-being for all citizens. This distinction inherently limits the state's role in spiritual matters and the church's role in wielding civil power. While the civil kingdom is to uphold God's moral law (natural law), its mandate is temporal justice and peace, not enforcing regeneration or exclusively promoting the "heavenly good" of one eth nic group as the state's primary function. The Westminster Confession of Faith (Chapter 23) outlines the magistrate's duties in maintaining piety, justice, and peace, but cautions against undue interference between church and state. Ethnocentric policies would violate the principle of common justice for all under the civil kingdom's care.

2. Magisterial Views on Church and State

The early Reformers, including Calvin, viewed the state as ordained by God to uphold righteousness. Calvin's Geneva aimed for a society governed by Christian principles, yet his focus was on submission to God's moral law for public order, not on establishing an ethnically defined state. His theology affirmed God's sovereignty over all nations. The goal was a godly commonwealth ordered by divine precepts applicable broadly, not the exaltation of a specific ethnicity as inherently chosen or superior within the civil structure.

3. Covenant Theology

Reformed theologians have most often interpreted Christian identity through covenant theology, emphasizing the global and multi-ethnic nature of God's redemptive plan inaugurated through Abraham but fulfilled in Christ. God's promise extends to all nations through Christ (Genesis 12:3, Galatians 3:8, 28–29). This fundamentally undercuts theological justifications for ethnocentric nationalism, as belonging to the covenant community is determined by faith in Christ, not ethnicity. Figures like Herman Bavinck powerfully articulated the catholicity (universality) of the Church, stressing that Christ's salvation breaks down all barriers of ethnicity and nationality.

4. Warnings Against Idolatry

Reformed theology strongly warns against idolatry—giving ultimate allegiance or devotion to anything other than God. This includes the state or one's own ethnic/cultural identity. Drawing from Augustine's City of God, Reformed thought distinguishes the eternal City of God (the Church, spiritually defined) from the temporal City of Man (earthly governments and societies). Ethnocentric nationalism risks committing idolatry by elevating the nation or ethnic group to a position of ultimate significance, potentially conflating its temporal well-being and cultural preservation with the Kingdom of God.

5. Abraham Kuyper and Sphere Sovereignty

Abraham Kuyper argued for "sphere sovereignty," positing that God ordained distinct spheres of life (family, church, state, arts, etc.), each with its own God-given authority and responsibility, directly under Christ's lordship. The state's role is limited and should not dominate other spheres, particularly the church. While Kuyper championed Christian influence across all spheres, his framework promoted a principled pluralism where the state protects the freedom of various groups (including religious ones) rather than enforcing a single ethno-religious identity. His vision was for Christian principles to inform public life organically, not through state coercion that merges national identity with a specific ethnic or singular Christian expression.

6. Historical Critique of Nationalism

Especially following the rise of modern nationalism, many Reformed theologians have critiqued its dangers, particularly its ethnocentric and idolatrous potential. The universal nature of the Church and the primary allegiance owed to Christ stand in tension with nationalist ideologies demanding ultimate loyalty. Figures like J. Gresham Machen and Carl F.H. Henry warned against conflating the Christian faith with specific political or national agendas, emphasizing the Gospel's transcendence over temporal, national, or ethnic interests. They stressed that the Church's mission is spiritual and universal, distinct from the political aims of any nation-state.

Conclusion

Examining Christian Nationalism, especially when infused with ethnocentrism, through the dual lenses of systematic and historical Reformed theology reveals significant points of friction. Systematically, core doctrines such as the Imago Dei applied universally, the unity of humanity, the multi-ethnic nature of the Church defined by grace through faith, and the universal scope of God's redemptive plan stand against ideologies that elevate one ethnic group above others or inextricably link Christian identity to a specific ethnicity or nationality.

Historically, while Reformed thinkers affirmed the state's God-ordained role in upholding justice and order, concepts like the Two Kingdoms, sphere sovereignty, covenant theology's emphasis on the universal church, and stern warnings against idolatry have consistently served to distinguish the spiritual kingdom of Christ from temporal, earthly kingdoms. They caution against conflating the Church's mission with nationalistic ambitions and resist granting ultimate significance to national or ethnic identity.

Therefore, while Christians, informed by their faith, should engage responsibly in the public square and seek the common good, an ethnocentric Christian Nationalism appears theologically unsustainable from a Reformed perspective. It risks violating the inherent dignity of all image-bearers, undermining the unity and universality of Christ's Church, and potentially falling into the idolatry of nation or ethnicity. True Christian identity, according to Reformed teaching, is found not in blood or soil, but in the regenerating grace of God through faith in Jesus Christ, uniting believers from every tribe, tongue, people, and nation into one body.