Recently, I taught a section in my World Religions Class around the idea of Religions and Politics. I challenged my students to consider this question: “What role does religion play in politics?” I then had the students consider this:
“Though the United States wasn’t founded as a Christian nation, Christianity was always intertwined with America’s self-definition. Without it, Americans—conservatives and liberals alike—no longer have a common culture upon which to fall back” (Hamid, 2021). As a former pastor in an evangelical setting, there is a palpable fear of eternal damnation and separation from loved ones, driving strict adherence to doctrine in right-wing Christian circles. Literalist interpretations of the bible and adherence to theological doctrine define a “good” Christian or member of other faiths. Interestingly, there are pockets of right-wing Evangelical BIPOC and LGBTQ+ members.
Hamid further states:
“Adherents of a Trump-centric ethno-nationalism drape themselves in religious trappings, resulting in tent revivals stripped of Christian witness. Trump rallies focused more on nationalism than on the son of God, with Trump as both savior and martyr. Right-wing groups find solace in conspiracy cults like QAnon, which tell a religious story of earthly corruption redeemed by a godlike force” (Hamid, 2021).
The notion of “Make America Great Again” mirrors the historical power struggles within Christianity since CE 380. Religion inherently does not cause violence, but when co-opted by political systems, issues arise. Nationalism and Christian identity are discussed in today’s political and cultural debates. And this begs the question, can the two coexist? Friedland adds: “Contemporary religious nationalisms tend towards bodily violence and regulation of sexuality—homosexuality, abortion, marriage, divorce, evolution” (Friedland, 2011). This type of nationalism does not lend itself to historical pre imperial Christianity. We must ask the question, “What are the consequences of politicizing religious myths and symbols for religious communities?” (Herzfeld, 2019). Roger Friedland observes: “All religious nationalisms are politicized religion, but not all politicized religions are religious nationalisms. Religious nationalisms engage in political projects making the state an object of collective action” (Friedland, 2011).
Theologies of Concern
In a previous post I wrote about Project 2025 and its compatibility with historic Christian teachings.
Here I offered these thoughts:
Dominionism and Dispensationalism
In the late 4th century, Christianity became the Roman Empire’s official religion. This union of church and state, along with the delay of parousia, sparked lasting events and theories. Our focus will be on the 19th and 20th centuries. These periods experienced significant turmoil, including wars, economic crises, political upheaval, and changes in religious identities.
Dispensationalism
Dispensationalism is a theological framework that views history as divided into distinct periods in which God interacts with mankind in specific ways. Each of these periods is known as a dispensation. The defining characteristics of a dispensation are the distinct governing relationship in which God interacts with mankind during that period, and the resulting responsibility placed upon mankind in that period
The group of Christians that believe in dispensationalism believe we are in the 6th dispensation or the Dispensation of Grace. During this dispensation, “Man’s responsibility is to believe in Jesus, the Son of God (John 3:18). In this dispensation the Holy Spirit indwells believers as the Comforter (John 14:16-26). This dispensation has lasted for almost 2,000 years, and no one knows when it will end. We do know that it will end with the Rapture of all born-again believers from the earth to go to heaven with Christ. Following the Rapture will be the judgments of God lasting for seven years”.
This then creates the push to convert and reform all so that no one is left behind (a very simplistic way of looking at this) and has to experience the rapture. One of these pushes is dominionism.
Dominionism
Dominion Theology is a group of Christian political ideologies that seek to institute a nation governed by Christians based on their personal understandings of biblical law. The key word here is personal understanding. It is known as a post millennial ideology.
Unlike “dispensationalism’s message of social deterioration that precedes Christ’s return, Christian dominionism is postmillennial rather than premillennial. It argues that Christians can and must reform society so that it becomes progressively better. Only then will Christ return”.
Seven Mountain Mandate – The theology of the New Apostolic Reformation
To effectively reform society to better prepare for Christs’ return, enter the seven mountain mandate. The seven mountain (7-M) mandate or the seven mountain prophecy is a strategy for evangelizing the modern world and enlarging Christ’s kingdom. It has especially gained a following in Charismatic and Pentecostal churches. Those who follow the seven mountain
mandate believe that the best way for the church to be effective is to bring change in
the seven major spheres of influence in society:
1) Education
2) Religion
3) Family
4) Business
5) Government/Military
6) Arts/Entertainment
7) Media
It is from this that we get the Project 2025 playbook. To say any of this is new would be a bold and ignorant misunderstanding of Christian history. We know that the group behind the Project 2025 playbook have been influencing politics for at least 75 years. Prior to this, extreme Christian ideologies have fought to rule society for their own gain for millennia. We are just more aware of it now because information is so available and in our faces.
Emptying our Silos and Sharing Our Grain
The question begs, does reform come from force and strict adherence to certain ideals and doctrines, or did Jesus spell it out in simpler terms? I think we can reflect on two scripture passages that give us direction.
The Beatitudes – Matthew 5: 3-12 – In this story, Jesus lays out the qualities valued in the Kingdom of Heaven, such as being poor in spirit, merciful, and peacemakers. Reflecting on Jesus’ relationship with God and understanding that community arises from solidarity rather than conflict, it suggests that these attributes contribute to harmonious living. It is this harmonious living that not only builds the kindom of God, but a peaceful and prosperous society. Many in the Christian Nationalist camp may find this too socialist or “woke”.
Acts 2 church – In Acts 2:42-47, we get our first mandate to how we should live as Christians, in community. Here, we hear the echoes of Judaism. In this story, believers are challenged to devote themselves to teaching, fellowship, breaking bread, and prayer, creating a strong sense of community and shared faith. This model emphasizes the importance of spiritual growth, mutual support, and outreach in a church setting. We must empty our silos and share our grain with whole community.
In considering the merits and pitfalls of dominionism and the seven mountain mandate, it is crucial to reflect on the foundational principles of the Christian faith. Examining the Beatitudes and the community of believers as described in Acts 2 offers insight into how early Christians approached societal reform—not through coercive power, but through compassionate service and communal sharing. By emptying our silos and sharing our grain, we embrace a model of transformation that prioritizes love, humility, and inclusivity, thereby fostering a more harmonious coexistence within our diverse society.
In Closing
This is not a question of whether Christian Nationalism is compatible with the historic Christian teachings. As Christians, we are called to engage in a respectful dialogue that acknowledges diversity and promotes unity. I am reminded of the old 90’s bracelet reminder, “what would Jesus do?” While flipping tables and softly insulting people is a possibility, Jesus also created space for provocative and dangerous dialogue with people society did feel was worthy to talk to.
It is through understanding and embracing the core values of compassion, humility, and inclusivity that we can foster a society that reflects the true spirit of faith. As we examine historical and contemporary frameworks, such as dominionism and the seven mountain mandate, it is imperative to ground our actions in the teachings of Jesus and the early church. This approach not only strengthens our communal bonds but also paves the way for a more just and equitable world, where love and service reign supreme. In essence, our collective journey towards societal reform should be marked by the principles that guide us towards a harmonious coexistence, honoring the wisdom found in scripture and the shared human experience.
References:
Calloway, C. (n.d.). Religion and Politics. Internet Encyclopedia of Philosophy. Retrieved July 25, 2023, from https://iep.utm.edu/rel-poli/
Friedland, R. (2011). The Institutional Logic of Religious Nationalism: Sex, Violence and the Ends of History. Politics, Religion & Ideology, 12(1), 65–88. https://doi.org/10.1080/21567689.2011.564403
https://search.ebscohost.com/login.aspx?direct=true&db=afh&AN=94381331&site=ehost-live
Hamid, S. America Without God. The Atlantic. https://www.theatlantic.com/magazine/archive/2021/04/america-politics- religion/618072/
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