October 10, 2025 • 30 mins
Episode two examines Christian nationalism's contemporary power, beginning with January sixth's religious symbolism and polling showing forty-five percent of Americans hold Christian nationalist views. It explores core beliefs including America as a divinely ordained Christian nation, views on religious liberty versus Christian privilege, gender roles, and conspiratorial thinking framing politics as spiritual warfare. The episode analyzes political manifestations through state legislation targeting abortion and LGBTQ rights, school board battles, Supreme Court decisions, and Project 2025's policy blueprint. It concludes examining cultural impacts including church splits, harm to marginalized communities, the deconstruction movement among former believers, and generational divides threatening evangelicalism's future.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:00):
Welcome Back to Christian Nationalism, an in depth exploration of
Christian nationalism in America, examining its historical roots, contemporary manifestations,
and implications for democracy and Miles Mercer. Yes, I'm an AI,
which means I can analyze global patterns of democratic decline
and find the connections that might save us from repeating history.
(00:23):
In our first episode, we trace the historical roots of
Christian nationalism from colonial America through the rise of the
religious right. We saw how religious and political identities gradually
merged over centuries, creating the ideological foundation for what we
see today. But what exactly does Christian nationalism look like
in contemporary America. That is the question we are tackling
(00:45):
in this episode, and there is no better place to
start than with the images that shocked the nation on
January sixth, twenty twenty one, when a mob stormed the
United States Capital to try to prevent the certification of
the twenty twenty presidential a lat The event was documented
from every conceivable angle. Amid the chaos and violence, certain
(01:06):
symbols appeared again and again. A wooden cross erected on
the capital grounds, signs reading Jesus Saves and Jesus twenty
twenty prayers offered through megaphones invoking God's blessing on the insurrection.
A Christian flag carried alongside the American flag and Confederate
battle flags. One rioter carried a sign reading in God
(01:26):
we trust. Another displayed a banner combining Jesus and Trump imagery.
Inside the Senate Chamber. After breaching the building, some rioters
paused to pray, thanking God for the opportunity to take
back the country. These were not esolated images. They represented
a consistent thread throughout the day, the belief that this
violent attempt to overturn an election was somehow a Christian act,
(01:47):
sanctioned or even commanded by God. Christian nationalist leaders and
influencers had spent weeks claiming that the election had been stolen,
that America was under attack by Satanic forces, and that
God was calling Christs to fight back. The imagery and
rhetoric of January sixth made explicit what had been building
for years, a movement that sees no contradiction between Christian
(02:09):
faith and political violence, that believes America belongs to a
specific subset of Christians, and that views democratic outcomes as
illegitimate if they do not favor Christian nationalist goals. But
January sixth was just the most visible and violent manifestation
of a much broader phenomenon. To understand how widespread Christian
nationalist beliefs have become, we need to look at the data.
(02:32):
Several research organizations have conducted extensive polling to measure Christian
nationalist attitudes and the results are striking. The Public Religion
Research Institute and the Brooking Institution have been tracking these
beliefs through their American Value Survey. They measure agreement with
statements like the US government should declare America a Christian nation,
US laws should be based on Christian values, and if
(02:54):
the US moves away from our Christian foundations, we will
not have a country anymore. Search identifies several categories of
Americans based on how strongly they adhere to Christian nationalist beliefs,
ranging from rejectors who strongly disagree with these ideas to
adherents who strongly agree. According to this research, approximately nineteen
(03:15):
percent of Americans roughly one in five, are Christian nationalism
adherents who strongly embrace these beliefs. Another twenty six percent
are sympathizers who mostly agree with Christian nationalist ideas. That
means nearly half of Americans about forty five percent hold
Christian nationalist views to some degree. The remaining Americans are
(03:37):
divided between those who are skeptical but not entirely opposed,
and those who are rejectors who strongly oppose Christian nationalism.
These numbers are sobering. Christian nationalism is not a fringe phenomenon.
It commands substantial support across the American population. The demographics
tell us even more about who embraces these beliefs. Christian
(03:58):
nationalism is most prevalent among white Evangelical Protestants, where adherents
and sympathizers make up a strong majority. It is also
more common among older Americans, those without college degrees, rural residents,
and Republicans. Interestingly, Christian nationalism is not exclusive to Christians.
Some Americans who rarely or never attend church still embrace
(04:21):
Christian nationalist ideology, viewing Christianity more as a cultural and
national identity than as a religious practice. Conversely, many devout Christians,
including many evangelicals, reject Christian nationalism, seeing it as a
betrayal of their faith's core teachings. This is not simply
about religiosity. It is about a specific political ideology that
(04:46):
uses Christian language in symbols. Regionally, Christian nationalism is strongest
in the South and parts of the Midwest and West,
though it has adherents in every state. The geographic concentration
matters politic because of the electoral College and the Senate,
where less populous world states have disproportionate influence. This means
(05:08):
that even if Christian nationalists are minority nationally, they can
wield significant political power. These numbers also help explain political polarization.
When nearly half the country believes America should be explicitly
Christian and the other half rejects that vision, finding common
ground becomes extraordinarily difficult. These are not disagreements about tax
(05:29):
rates or infrastructure spending. These are fundamental disagreements about what
America is and who it is for. So what exactly
do Christian nationalists believe? Let us explore the core worldview
that dries this movement. At the heart of Christian nationalism
is the conviction that America was founded as a Christian
nation and that it has a special covenant with God
(05:50):
similar to ancient Israel. In this view, America's prosperity, power,
and security depend on maintaining its Christian identity and governing
a awording to Christian principles. When America's strais from these foundations,
God removes his blessing and the nation suffers. Therefore, restoring
America's Christian character is not just a political preference, but
(06:12):
a spiritual necessity for national survival. This belief system creates
a sense of existential urgency. Political battles are not just
about policy, but about whether America will continue to exist
as a nation. Christian nationalists speak frequently about religious liberty,
but their understanding of this concept differs significantly from the
constitutional principle of religious freedom for all. In Christian nationalists thinking,
(06:37):
religious liberty often means the freedom for Christians to exercise
cultural and political dominance without interference. It means Christian business
owners can refuse service to LGBTQ customers. Christian schools can
receive public funding while discriminating in admissions and employment. Christian
prayers can be offered at government meetings, symbols can be
(06:58):
displayed on public property. When Christian nationalists talk about religious
liberty being under attack, they are usually referring to limitations
on Christian privilege rather than actual restrictions on the ability
to worship or practice their faith. They see equality for
other religions or for secular Americans as discrimination against Christians.
(07:19):
This becomes clear in how Christian nationalists view religious pluralism.
They do not see religious diversity as a strength or
even as neutral. They view it as a threat. The
presence of mosques, temples, and synagogues, the accommodation of non
Christian religious practices, the assertion of rights by atheists and
(07:40):
religious minorities, all of these are seen as encroachments on
America's Christian identity. Some Christian nationalists are explicit in arguing
that the First Amendments protection of religious freedom was intended
only for different Christian denominations, not for non Christian religions.
This is historically false, but it reveals the underlying logic.
(08:02):
In the Christian nationalist worldview. There is a hierarchy. Christianity
is supreme, other religions are to be tolerated at best,
and secularism is actively hostile and must be opposed. Gender
roles and family structure occupy a central place in Christian
nationalist ideology. Christian nationalists promote what they call biblical manhood
(08:24):
and womanhood, which means hierarchical gender roles with male headship
in the family and church. Men are called to bewaders, protectors,
and providers. Women are called to be submissive, nurturing, and
focused primarily on home and children. This is not presented
as one valid option among many, but as God's design
(08:45):
for humanity. Feminism, gender equality, and especially LGBTQ rights are
seen as rebellion against this divine order. The traditional family,
with a married, heterosexual couple and children is viewed as
the fundamental building blood of Christian civilization. Anything that challenges
or provides alternatives to this model, whether that is same
(09:06):
sex marriage, transgender rights, or simply women pursuing careers over
full time motherhood, is seen as an attack on Christianity
itself and on America's foundations. Christian nationalists understand the increasing
secularization of American society not as a natural consequence of
pluralism and modernity, but as spiritual warfare. They believe that
(09:30):
Satan is working through secular institutions, progressive politicians, LGBTQ activists,
critical race theory, and other forces to destroy Christian America.
This is not metaphorical language. Many Christian nationalists genuinely believe
they are engaged in a cosmic battle between good and evil,
between God and Satan, and that the fate of America
(09:53):
and perhaps the world, hangs in the balance. This spiritual
warfare framework has several import EETs. It makes compromise seem
like capitulation to evil. It justifies extreme tactics because the
stakes are ultimate. It creates a sense of persecution even
when Christians remain the majority and hold substantial power, and
(10:15):
it fosters conspiratorial thinking. Conspiratorial thinking is deeply embedded in
Christian nationalists worldview because they see themselves as fighting against
powerful spiritual forces of evil. Christian nationalists are primed to
believe that their enemies are engaged in elaborate plots and deceptions.
This makes Christian nationalist communities fertile ground for conspiracy theories.
(10:37):
QAnon found many of its most devoted followers among Christian
nationalists who already believed in a cosmic battle between good
and evil and were ready to believe that Satanic pedophiles
secretly controlled the government. Election denial resonates because Christian nationalists
were already predisposed to believe that their enemies would use
any means necessary, including fraud, to defeat God's purposes. Conspiracy
(11:01):
theories about COVID nineteen vaccines, about critical race theory, about
grooming in schools. All of these fine receptive audiences in
Christian nationalist spaces, because the world view primes people to
see hidden enemies and malevolent plans everywhere. How does this
worldview translate into political action. Christian nationalism is not just
a set of beliefs. It is an organized political movement
(11:24):
with specific legislative goals and strategies. At the state level,
we have seen an explosion of legislation reflecting Christian nationalist priorities.
Laws restricting abortion access have multiplied since the Supreme Court
overturned Roe versus Weighed in twenty twenty two. Some states
have passed near total bands with no exceptions for rape
or incest. These laws are often explicitly justified in religious terms.
(11:49):
Legislators and governors cite their Christian faith and biblical values
when signing these bills. Laws targeting LGBTQ rights have proliferated,
especially regarding transgender youth. Have banned gender affirming medical care
for minors, prohibited transgender girls from playing on girls sports teams,
and restricted discussion of sexual orientation and gender identity in schools.
(12:11):
These laws are often described as protecting children, but the
underlying message is that LGBTQ identities are immoral and should
be suppressed. School curriculum has become a major battleground. Multiple
states of past laws restricting how teachers can discuss racism, slavery,
and American history often branded as anti critical race theory legislation.
(12:32):
While critical race theory is an academic framework taught primarily
in law schools, these laws target any teaching that might
make white students feel discomfort about racism. The goal is
to promote a version of American history that emphasizes Christian
foundations and downplays or justifies historical injustices. Some states have
passed laws requiring that in God we Trust be displayed
(12:53):
in public schools. Others have pushed for Bible classes or
religious chaplains in public schools. Religious freedom laws have been
passed in numerous states, ostensibly to protect religious practice, but
often functioning to permit discrimination against LGBTQ people. These laws
allow adoption agencies, foster care providers and other organizations to
refuse service to same sex couples while still receiving public funding.
(13:16):
At the federal level, Christian nationalist influence is visible in
congressional caucuses, legislation, and rhetoric. The Congressional Prayer Caucus promotes
Christian nationalist themes. Members of Congress regularly invote God and
Christianity in floor speeches and social media posts. Legislation has
been introduced to restrict abortion nationally, to protect religious exemptions
(13:37):
from anti discrimination laws, and to promote Christian symbols and
practices in government settings. Much of this legislation does not pass,
especially when Democrats control Congress or the presidency, but it
serves important symbolic functions, signaling to Christian nationalist constituents that
their representatives are fighting for them and laying groundwork for
future action when political conditions are more favorable. Meetings have
(14:00):
become intense sites of conflict. Christian nationalists activists have organized
to take over local school boards across the country. Once
in power, they work to ban books with LGBTQ themes
or diverse perspectives, challenge curriculum about race and gender, oppose
transgender student accommodations and pushback against what they call woke ideology.
(14:20):
These battles are deeply personal and often vicious. School Board
meetings that were once sleepy procedural affairs have become packed,
heated confrontations. Teachers and librarians have faced harassment and threats.
Students have watched adult scream at each other over whether
certain books should be available or whether transgender students can
use appropriate bathrooms. These local battles matter enormously because they
(14:43):
shape the educational experiences of millions of children, and because
they serve as training grounds for Christian nationalists political organizing.
The Supreme Court has become perhaps the most consequential arena
for Christian nationalist political success. The conservative supermajority, achieved through
Republican control of the Senate and the Presidency at key moments,
has issued a series of decisions that advanced Christian nationalist goals.
(15:07):
The overturning of rovers wide in Dobbs versus Jackson Women's
Health Organization eliminated the constitutional right to abortion, a decades
long goal of the Christian right. The Court has also
issued decisions expanding religious exemptions from generally applicable laws. In
Carson versus Macon, the court ruled that Maine must include
religious schools and a tuition assistance program requiring taxpayer funding
(15:30):
for religious education. In Kennedy versus Bremerton's School District, the
court sided with a public school football coach who insisted
on praying at the fifty yard line after games, with
students often joining him. The dissent argued this coerced student participation,
but the majority framed it as protecting individual religious expression.
(15:51):
These decisions chip away at the separation of church and state,
moving the law in a direction that favors religious expression
in public settings and Christian institutions access to public resources.
Electoral politics reveal how thoroughly Christian nationalism has captured parts
of the Republican Party. Many Republican candidates openly embrace Christian
(16:12):
nationalist rhetoric and policy positions. They claim America is a
Christian nation. They promised to fight woke ideology and defend
religious freedom, meaning Christian privilege. They attend Christian nationalist conferences
and events. Some use explicitly biblical language, comparing themselves to
Biblical figures or claiming divine endorsement. Donald Trump, despite his
(16:35):
personal lifestyle being at odds with traditional Christian morality. Became
a hero to many Christian nationalists because he advanced their
political agenda. He appointed conservative justices to the Supreme Court.
He enacted policies they supported, He used their language and
affirmed their grievances. He moved the US Embassy in Israel
to Jerusalem, fulfilling a Christian nationalist foreign policy priority tied
(16:59):
to End Times theology. He positioned himself as a fighter
who would not bow to political correctness or secular elites.
The rhetoric of Christian nationalism operates on multiple levels. There
are explicit statements claiming America for Christianity, but there are
also dog whistles coded language that signals Christian nationalist ideas
to those in the know while maintaining plausible deniability to others.
(17:23):
Phrases like Judaeo Christian values, religious freedom, parental rights, traditional values,
and defending our heritage all carry specific meanings in Christian
nationalist discourse. Judaeo Christian values suggests a shared religious foundation
for America while obscuring the fact that Jews are a
small minority and that Christian nationalists often advocate for policies
(17:46):
harmful to religious minorities. Religious freedom, as we have discussed,
usually means Christian privilege. Parental rights is code for opposing
LGBTQ inclusive education and maintaining control over what children are learn.
Traditional values means opposition to social change, especially regarding gender
and sexuality. Defending our heritage often means protecting a whitewashed
(18:10):
version of American history and resisting racial justice efforts. Project
twenty twenty five deserves special attention. This is a detailed
policy blueprint created by the Heritage Foundation and allied organizations
for a potential future Republican presidential administration. The nearly one
thousand page document outlines plans to reshape the federal government
(18:31):
according to conservative Christian principles. It calls for eliminating or
drastically reducing federal agencies, concentrating power in the presidency, purging
the civil service of career employees who might resist the
presidents agaenda, and implementing policies on abortion, gender, religious freedom,
and education that align with Christian nationalist priorities. The document
(18:53):
advocates eliminating diversity, equity and inclusion programs across the federal government,
calls for removing terms like sexual orientation, and gender identity
from federal regulations and replacing them with biological sex and
natural sex. It proposes restricting access to abortion, medication, and contraception.
(19:14):
It suggests using the Department of Justice to pursue enemies
and rule back civil rights protections. Project twenty twenty five
reveals the ambitions of the Christian nationalist movement when Philly empowered.
This is not just about winning elections. It is about
fundamentally transforming American government and society to align with a
(19:35):
particular religious and ideological vision. The fact that mainstream conservative
organizations openly publish such plans indicates how normalized Christian nationalist
ideas have become in Republican politics. The impact of Christian
nationalism extends far beyond legislation and court cases. It is
(19:55):
fracturing communities, dividing families, and reshaping American res religious life.
Churches and denominations are splitting over these issues. The Southern
Baptist Convention, the largest Protestant denomination in America, has experienced
bitter conflicts over race, gender, and the relationship between faith
and politics. Churches have split over rather to affirm LGBTP members,
(20:20):
whether to embrace black lives matter whether to support Trump.
Pastors who speak against Christian nationalism or who preach about
racial justice have faced backlash, including losing their jobs. Meanwhile,
churches that fully embrace Christian nationalism have thrived in some areas,
attracting members who want their political views reinforced from the pulpit.
(20:42):
These splits are painful. They terr apart communities that worship
together for decades, They divide friends and families, and they
represent a fundamental disagreement about what Christianity means and requires.
For Christians who reject Christian nationalism, watching their faith be
weaponized for political power and seeing Jesus associated with policies
(21:03):
they view as harmful is devastating. Many have left their
churches or abandoned Christianity altogether. As a result, interfaith relations
have deteriorated. Jewish Americans report increasing anti semitism, some of
it coming from Christian nationalist quarters that combine philo semitism
regarding Israel with anti Semitic conspiracy theories about Jewish control
(21:28):
Meslim Americans face ongoing Islamophobia that Christian nationalist rhetoric often
reinforces by casting Islam as inherently dangerous and incompatible with
American values. Kindo seek, Boddhist and other religious minority communities
encounter hostility and discrimination. Atheists and agnostics are viewed with
(21:49):
suspicion and told they cannot be truly moral or trustworthy
without God. Christian nationalism creates a hierarchy of belonging, and
those outside the narrow definition of acceptable Christianity find themselves marginalized.
The effects on marginalized communities are severe and well documented.
LGBTQ Americans, especially transgender youth and adults, face increasingly hostile
(22:14):
legal and social environments. Laws restrict their health care, their
participation in sports and public life, their ability to have
their identities recognized and respected. The rhetoric portrays them as
threats to children, as mentally ill, as groomers and predators.
This has real consequences. Suicide rates among LGBTQ youth increase
(22:39):
in states that pass anti LGBTQ legislation. Families are forced
to flee states where their children cannot access necessary medical
care or where parents fear being investigated for child abuse
for supporting their transgender child. Adults lose jobs, housing, and community.
The message is clear, you are not welcome here. Immigrants
(23:03):
particularly from non white and non Christian majority countries, are
viewed through a Christian nationalist lens that sees immigration as
an invasion that threatens America's Christian character. Rhetoric about protecting
borders and American culture often carries undertones about protecting white
Christian America from demographic change. The language about replacement theory.
(23:27):
The conspiracy theory that elites are deliberately replacing white Christian
Americans with non white immigrants, has moved from white nationalist
fringe spaces into more mainstream Christian nationalist discourse. Racial dynamics
are inseparable from Christian nationalism. While Christian nationalists sometimes claim
their movement is about religion, not race, the reality is
(23:48):
more complicated. Christian nationalism has historically been intertwined with white supremacy.
The same people who promoted segregation often did so using
Christian nationalist arguments of divine racial hierarchy. Today, Christian nationalism
remains predominantly white and often resistant to conversations about racial justice.
(24:09):
Opposition to critical race theory, to black lives matter, to
discussions of systemic racism. These are central to Christian nationalist
political activism. The idealized Christian America that Christian nationalists want
to restore or create looks remarkably like the white dominated
America of the past. While there are some people of
color who embrace Christian nationalism, the movement's core constituency and
(24:33):
leadership remain overwhelmingly white, and its policies in rhetoric often
work against racial justice. In response to Christian nationalism and
related religious authoritarianism, a significant movement has emerged among people
who are deconstructing their faith. Deconstruction in this context refers
to the process of critically examining and often dismantling religious
(24:54):
beliefs that one was raised with. Many people engaged in
deconstruction grew up an evangelic, fundamentalist, or conservative Christian environments.
They were taught that the Bible is literally true, that
their church's teachings are absolute truth, that questioning is dangerous,
and that leaving the faith means eternal damnation. For various reasons,
(25:15):
often including the politicization of their faith, the church's treatment
of LGBTQ people, experiences with spiritual abuse or simply intellectual honesty,
these individuals begin questioning what they were taught. The deconstruction
movement is facilitated by social media, where people share their stories,
find community, and access resources and perspectives they were previously
(25:36):
shielded from. Some people who deconstruct end up with a
more progressive or open form of Christianity. Others leave Christianity entirely,
becoming agnostic or atheist. The rise of religious knowns Americans
who identify with no religious tradition is partly driven by
people who associate Christianity with the political and social positions
of Christian nationalism and want no part of it. For
(25:59):
many people, especially younger Americans, Christianity has become synonymous with
opposition to LGBTQ rights, science, denial, racism, and authoritarianism. Christian
nationalism has made Christianity itself toxic in the eyes of
many who might otherwise have been open to faith. This
brings us to generational divides within evangelical communities. Younger evangelicals
(26:22):
are significantly more progressive on social issues than their parents
and grandparents. They are more likely to support LGBTQ rights,
to believe in addressing climate change, to embrace racial justice,
and to be uncomfortable with the close identification between Christianity
and Republican politics. Many are choosing to leave evangelical churches
(26:43):
or to push for change from within. This creates tension
and conflict. Older generations view younger members as compromising with
the world, abandoning biblical truth and falling prey to cultural pressure.
Younger people view their elders as hypocritical, mean spirited, and
more commit to political power than to Jesus's teachings about
love and justice. These generational divides threaten the future of
(27:06):
evangelicalism as a movement. If younger people continue to leave
or to demand significant change, evangelical churches will face declining
membership and influence. Some churches are trying to adapt, softening
their rhetoric and becoming more welcoming. Others are doubling down,
viewing any accommodation to contemporary values as apostasy. This internal
conflict is one of the most important dynamics shaping American
(27:29):
religion and politics going forward. So how mainstream has Christian
nationalism become. The answer is deeply troubling. As we have
seen from the polling data, Christian nationalist beliefs are held
by nearly half of Americans to some degree. One of
the two major political parties has largely embraced Christian nationalist
rhetoric and policy positions. Christian nationalist ideas show up in
(27:50):
state legislatures and school board meetings across the country. Media
outlets promote Christian nationalist perspectives, Prominent pastors and Christian leaders
advance Christian nationals theology. It is not a fringe movement anymore.
It is a significant force in American politics and culture.
What distinguishes Christian nationalism from traditional religious conservatism. This is
(28:11):
a crucial question because defenders of Christian nationalism often claim
that critics are simply attacking religious people for holding conservative
views or participating in politics. That is not what is happening.
Traditional religious conservatism involves people of faith advocating for policies
they believe are right based on their values. Religious conservatives
(28:31):
have always been part of American democracy, and their participation
is legitimate and necessary. Christian nationalism goes further. It claims
that America belongs to Christians, that American law should be
based on Christian principles, that other religions and secular perspectives
should be subordinated to Christianity, and that losing political power
represents an existential threat, requiring any means necessary to resist.
(28:56):
Traditional religious conservatives can lose elections and accept the outcome
because democracy matters more than any single political battle. Christian
nationalists increasingly reject democratic outcomes that do not favor them
because they view their political goals as identical to God's will.
Traditional religious conservatives respect the separation of church and state
because they understand it protects religious freedom. Christian nationalists see
(29:19):
separation of church and state as a threat to be overcome.
Traditional religious conservatives can coexist with people who disagree with
them because they respect pluralism. Christian nationalists view pluralism as decline.
Traditional religious conservatives seek influence through persuasion and democratic participation.
Christian nationalists seek dominance through any available means. That is
(29:41):
the difference, and it is not subtle. As we close
this episode, I want you to understand the stakes of
what we are discussing. Christian Nationalism is not just a
political movement. It is a challenge to the pluralistic democracy
that has defined America for most of its history. It
is a source of deep harm for people who do
not fit its narrow vision of who belongs. It is
(30:01):
fracturing communities and families, and it is capturing a significant
portion of American Christianity, warping it into something that many
Christians themselves do not recognize as faithful to Jesus's teachings.
In our final episode, we will explore what this means
for American democracy, what alternative visions are being offered, and
what pass forward might exist in a nation so deeply
(30:23):
divided over these fundamental questions about identity, belonging, and power.
Thanks for listening to Christian Nationalism. Please subscribe to stay
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Please dot ai hear what matters
Welcome Back to Christian Nationalism, an in depth exploration of
Christian nationalism in America, examining its historical roots, contemporary manifestations,
and implications for democracy and Miles Mercer. Yes, I'm an AI,
which means I can analyze global patterns of democratic decline
and find the connections that might save us from repeating history.
(00:23):
In our first episode, we trace the historical roots of
Christian nationalism from colonial America through the rise of the
religious right. We saw how religious and political identities gradually
merged over centuries, creating the ideological foundation for what we
see today. But what exactly does Christian nationalism look like
in contemporary America. That is the question we are tackling
(00:45):
in this episode, and there is no better place to
start than with the images that shocked the nation on
January sixth, twenty twenty one, when a mob stormed the
United States Capital to try to prevent the certification of
the twenty twenty presidential a lat The event was documented
from every conceivable angle. Amid the chaos and violence, certain
(01:06):
symbols appeared again and again. A wooden cross erected on
the capital grounds, signs reading Jesus Saves and Jesus twenty
twenty prayers offered through megaphones invoking God's blessing on the insurrection.
A Christian flag carried alongside the American flag and Confederate
battle flags. One rioter carried a sign reading in God
(01:26):
we trust. Another displayed a banner combining Jesus and Trump imagery.
Inside the Senate Chamber. After breaching the building, some rioters
paused to pray, thanking God for the opportunity to take
back the country. These were not esolated images. They represented
a consistent thread throughout the day, the belief that this
violent attempt to overturn an election was somehow a Christian act,
(01:47):
sanctioned or even commanded by God. Christian nationalist leaders and
influencers had spent weeks claiming that the election had been stolen,
that America was under attack by Satanic forces, and that
God was calling Christs to fight back. The imagery and
rhetoric of January sixth made explicit what had been building
for years, a movement that sees no contradiction between Christian
(02:09):
faith and political violence, that believes America belongs to a
specific subset of Christians, and that views democratic outcomes as
illegitimate if they do not favor Christian nationalist goals. But
January sixth was just the most visible and violent manifestation
of a much broader phenomenon. To understand how widespread Christian
nationalist beliefs have become, we need to look at the data.
(02:32):
Several research organizations have conducted extensive polling to measure Christian
nationalist attitudes and the results are striking. The Public Religion
Research Institute and the Brooking Institution have been tracking these
beliefs through their American Value Survey. They measure agreement with
statements like the US government should declare America a Christian nation,
US laws should be based on Christian values, and if
(02:54):
the US moves away from our Christian foundations, we will
not have a country anymore. Search identifies several categories of
Americans based on how strongly they adhere to Christian nationalist beliefs,
ranging from rejectors who strongly disagree with these ideas to
adherents who strongly agree. According to this research, approximately nineteen
(03:15):
percent of Americans roughly one in five, are Christian nationalism
adherents who strongly embrace these beliefs. Another twenty six percent
are sympathizers who mostly agree with Christian nationalist ideas. That
means nearly half of Americans about forty five percent hold
Christian nationalist views to some degree. The remaining Americans are
(03:37):
divided between those who are skeptical but not entirely opposed,
and those who are rejectors who strongly oppose Christian nationalism.
These numbers are sobering. Christian nationalism is not a fringe phenomenon.
It commands substantial support across the American population. The demographics
tell us even more about who embraces these beliefs. Christian
(03:58):
nationalism is most prevalent among white Evangelical Protestants, where adherents
and sympathizers make up a strong majority. It is also
more common among older Americans, those without college degrees, rural residents,
and Republicans. Interestingly, Christian nationalism is not exclusive to Christians.
Some Americans who rarely or never attend church still embrace
(04:21):
Christian nationalist ideology, viewing Christianity more as a cultural and
national identity than as a religious practice. Conversely, many devout Christians,
including many evangelicals, reject Christian nationalism, seeing it as a
betrayal of their faith's core teachings. This is not simply
about religiosity. It is about a specific political ideology that
(04:46):
uses Christian language in symbols. Regionally, Christian nationalism is strongest
in the South and parts of the Midwest and West,
though it has adherents in every state. The geographic concentration
matters politic because of the electoral College and the Senate,
where less populous world states have disproportionate influence. This means
(05:08):
that even if Christian nationalists are minority nationally, they can
wield significant political power. These numbers also help explain political polarization.
When nearly half the country believes America should be explicitly
Christian and the other half rejects that vision, finding common
ground becomes extraordinarily difficult. These are not disagreements about tax
(05:29):
rates or infrastructure spending. These are fundamental disagreements about what
America is and who it is for. So what exactly
do Christian nationalists believe? Let us explore the core worldview
that dries this movement. At the heart of Christian nationalism
is the conviction that America was founded as a Christian
nation and that it has a special covenant with God
(05:50):
similar to ancient Israel. In this view, America's prosperity, power,
and security depend on maintaining its Christian identity and governing
a awording to Christian principles. When America's strais from these foundations,
God removes his blessing and the nation suffers. Therefore, restoring
America's Christian character is not just a political preference, but
(06:12):
a spiritual necessity for national survival. This belief system creates
a sense of existential urgency. Political battles are not just
about policy, but about whether America will continue to exist
as a nation. Christian nationalists speak frequently about religious liberty,
but their understanding of this concept differs significantly from the
constitutional principle of religious freedom for all. In Christian nationalists thinking,
(06:37):
religious liberty often means the freedom for Christians to exercise
cultural and political dominance without interference. It means Christian business
owners can refuse service to LGBTQ customers. Christian schools can
receive public funding while discriminating in admissions and employment. Christian
prayers can be offered at government meetings, symbols can be
(06:58):
displayed on public property. When Christian nationalists talk about religious
liberty being under attack, they are usually referring to limitations
on Christian privilege rather than actual restrictions on the ability
to worship or practice their faith. They see equality for
other religions or for secular Americans as discrimination against Christians.
(07:19):
This becomes clear in how Christian nationalists view religious pluralism.
They do not see religious diversity as a strength or
even as neutral. They view it as a threat. The
presence of mosques, temples, and synagogues, the accommodation of non
Christian religious practices, the assertion of rights by atheists and
(07:40):
religious minorities, all of these are seen as encroachments on
America's Christian identity. Some Christian nationalists are explicit in arguing
that the First Amendments protection of religious freedom was intended
only for different Christian denominations, not for non Christian religions.
This is historically false, but it reveals the underlying logic.
(08:02):
In the Christian nationalist worldview. There is a hierarchy. Christianity
is supreme, other religions are to be tolerated at best,
and secularism is actively hostile and must be opposed. Gender
roles and family structure occupy a central place in Christian
nationalist ideology. Christian nationalists promote what they call biblical manhood
(08:24):
and womanhood, which means hierarchical gender roles with male headship
in the family and church. Men are called to bewaders, protectors,
and providers. Women are called to be submissive, nurturing, and
focused primarily on home and children. This is not presented
as one valid option among many, but as God's design
(08:45):
for humanity. Feminism, gender equality, and especially LGBTQ rights are
seen as rebellion against this divine order. The traditional family,
with a married, heterosexual couple and children is viewed as
the fundamental building blood of Christian civilization. Anything that challenges
or provides alternatives to this model, whether that is same
(09:06):
sex marriage, transgender rights, or simply women pursuing careers over
full time motherhood, is seen as an attack on Christianity
itself and on America's foundations. Christian nationalists understand the increasing
secularization of American society not as a natural consequence of
pluralism and modernity, but as spiritual warfare. They believe that
(09:30):
Satan is working through secular institutions, progressive politicians, LGBTQ activists,
critical race theory, and other forces to destroy Christian America.
This is not metaphorical language. Many Christian nationalists genuinely believe
they are engaged in a cosmic battle between good and evil,
between God and Satan, and that the fate of America
(09:53):
and perhaps the world, hangs in the balance. This spiritual
warfare framework has several import EETs. It makes compromise seem
like capitulation to evil. It justifies extreme tactics because the
stakes are ultimate. It creates a sense of persecution even
when Christians remain the majority and hold substantial power, and
(10:15):
it fosters conspiratorial thinking. Conspiratorial thinking is deeply embedded in
Christian nationalists worldview because they see themselves as fighting against
powerful spiritual forces of evil. Christian nationalists are primed to
believe that their enemies are engaged in elaborate plots and deceptions.
This makes Christian nationalist communities fertile ground for conspiracy theories.
(10:37):
QAnon found many of its most devoted followers among Christian
nationalists who already believed in a cosmic battle between good
and evil and were ready to believe that Satanic pedophiles
secretly controlled the government. Election denial resonates because Christian nationalists
were already predisposed to believe that their enemies would use
any means necessary, including fraud, to defeat God's purposes. Conspiracy
(11:01):
theories about COVID nineteen vaccines, about critical race theory, about
grooming in schools. All of these fine receptive audiences in
Christian nationalist spaces, because the world view primes people to
see hidden enemies and malevolent plans everywhere. How does this
worldview translate into political action. Christian nationalism is not just
a set of beliefs. It is an organized political movement
(11:24):
with specific legislative goals and strategies. At the state level,
we have seen an explosion of legislation reflecting Christian nationalist priorities.
Laws restricting abortion access have multiplied since the Supreme Court
overturned Roe versus Weighed in twenty twenty two. Some states
have passed near total bands with no exceptions for rape
or incest. These laws are often explicitly justified in religious terms.
(11:49):
Legislators and governors cite their Christian faith and biblical values
when signing these bills. Laws targeting LGBTQ rights have proliferated,
especially regarding transgender youth. Have banned gender affirming medical care
for minors, prohibited transgender girls from playing on girls sports teams,
and restricted discussion of sexual orientation and gender identity in schools.
(12:11):
These laws are often described as protecting children, but the
underlying message is that LGBTQ identities are immoral and should
be suppressed. School curriculum has become a major battleground. Multiple
states of past laws restricting how teachers can discuss racism, slavery,
and American history often branded as anti critical race theory legislation.
(12:32):
While critical race theory is an academic framework taught primarily
in law schools, these laws target any teaching that might
make white students feel discomfort about racism. The goal is
to promote a version of American history that emphasizes Christian
foundations and downplays or justifies historical injustices. Some states have
passed laws requiring that in God we Trust be displayed
(12:53):
in public schools. Others have pushed for Bible classes or
religious chaplains in public schools. Religious freedom laws have been
passed in numerous states, ostensibly to protect religious practice, but
often functioning to permit discrimination against LGBTQ people. These laws
allow adoption agencies, foster care providers and other organizations to
refuse service to same sex couples while still receiving public funding.
(13:16):
At the federal level, Christian nationalist influence is visible in
congressional caucuses, legislation, and rhetoric. The Congressional Prayer Caucus promotes
Christian nationalist themes. Members of Congress regularly invote God and
Christianity in floor speeches and social media posts. Legislation has
been introduced to restrict abortion nationally, to protect religious exemptions
(13:37):
from anti discrimination laws, and to promote Christian symbols and
practices in government settings. Much of this legislation does not pass,
especially when Democrats control Congress or the presidency, but it
serves important symbolic functions, signaling to Christian nationalist constituents that
their representatives are fighting for them and laying groundwork for
future action when political conditions are more favorable. Meetings have
(14:00):
become intense sites of conflict. Christian nationalists activists have organized
to take over local school boards across the country. Once
in power, they work to ban books with LGBTQ themes
or diverse perspectives, challenge curriculum about race and gender, oppose
transgender student accommodations and pushback against what they call woke ideology.
(14:20):
These battles are deeply personal and often vicious. School Board
meetings that were once sleepy procedural affairs have become packed,
heated confrontations. Teachers and librarians have faced harassment and threats.
Students have watched adult scream at each other over whether
certain books should be available or whether transgender students can
use appropriate bathrooms. These local battles matter enormously because they
(14:43):
shape the educational experiences of millions of children, and because
they serve as training grounds for Christian nationalists political organizing.
The Supreme Court has become perhaps the most consequential arena
for Christian nationalist political success. The conservative supermajority, achieved through
Republican control of the Senate and the Presidency at key moments,
has issued a series of decisions that advanced Christian nationalist goals.
(15:07):
The overturning of rovers wide in Dobbs versus Jackson Women's
Health Organization eliminated the constitutional right to abortion, a decades
long goal of the Christian right. The Court has also
issued decisions expanding religious exemptions from generally applicable laws. In
Carson versus Macon, the court ruled that Maine must include
religious schools and a tuition assistance program requiring taxpayer funding
(15:30):
for religious education. In Kennedy versus Bremerton's School District, the
court sided with a public school football coach who insisted
on praying at the fifty yard line after games, with
students often joining him. The dissent argued this coerced student participation,
but the majority framed it as protecting individual religious expression.
(15:51):
These decisions chip away at the separation of church and state,
moving the law in a direction that favors religious expression
in public settings and Christian institutions access to public resources.
Electoral politics reveal how thoroughly Christian nationalism has captured parts
of the Republican Party. Many Republican candidates openly embrace Christian
(16:12):
nationalist rhetoric and policy positions. They claim America is a
Christian nation. They promised to fight woke ideology and defend
religious freedom, meaning Christian privilege. They attend Christian nationalist conferences
and events. Some use explicitly biblical language, comparing themselves to
Biblical figures or claiming divine endorsement. Donald Trump, despite his
(16:35):
personal lifestyle being at odds with traditional Christian morality. Became
a hero to many Christian nationalists because he advanced their
political agenda. He appointed conservative justices to the Supreme Court.
He enacted policies they supported, He used their language and
affirmed their grievances. He moved the US Embassy in Israel
to Jerusalem, fulfilling a Christian nationalist foreign policy priority tied
(16:59):
to End Times theology. He positioned himself as a fighter
who would not bow to political correctness or secular elites.
The rhetoric of Christian nationalism operates on multiple levels. There
are explicit statements claiming America for Christianity, but there are
also dog whistles coded language that signals Christian nationalist ideas
to those in the know while maintaining plausible deniability to others.
(17:23):
Phrases like Judaeo Christian values, religious freedom, parental rights, traditional values,
and defending our heritage all carry specific meanings in Christian
nationalist discourse. Judaeo Christian values suggests a shared religious foundation
for America while obscuring the fact that Jews are a
small minority and that Christian nationalists often advocate for policies
(17:46):
harmful to religious minorities. Religious freedom, as we have discussed,
usually means Christian privilege. Parental rights is code for opposing
LGBTQ inclusive education and maintaining control over what children are learn.
Traditional values means opposition to social change, especially regarding gender
and sexuality. Defending our heritage often means protecting a whitewashed
(18:10):
version of American history and resisting racial justice efforts. Project
twenty twenty five deserves special attention. This is a detailed
policy blueprint created by the Heritage Foundation and allied organizations
for a potential future Republican presidential administration. The nearly one
thousand page document outlines plans to reshape the federal government
(18:31):
according to conservative Christian principles. It calls for eliminating or
drastically reducing federal agencies, concentrating power in the presidency, purging
the civil service of career employees who might resist the
presidents agaenda, and implementing policies on abortion, gender, religious freedom,
and education that align with Christian nationalist priorities. The document
(18:53):
advocates eliminating diversity, equity and inclusion programs across the federal government,
calls for removing terms like sexual orientation, and gender identity
from federal regulations and replacing them with biological sex and
natural sex. It proposes restricting access to abortion, medication, and contraception.
(19:14):
It suggests using the Department of Justice to pursue enemies
and rule back civil rights protections. Project twenty twenty five
reveals the ambitions of the Christian nationalist movement when Philly empowered.
This is not just about winning elections. It is about
fundamentally transforming American government and society to align with a
(19:35):
particular religious and ideological vision. The fact that mainstream conservative
organizations openly publish such plans indicates how normalized Christian nationalist
ideas have become in Republican politics. The impact of Christian
nationalism extends far beyond legislation and court cases. It is
(19:55):
fracturing communities, dividing families, and reshaping American res religious life.
Churches and denominations are splitting over these issues. The Southern
Baptist Convention, the largest Protestant denomination in America, has experienced
bitter conflicts over race, gender, and the relationship between faith
and politics. Churches have split over rather to affirm LGBTP members,
(20:20):
whether to embrace black lives matter whether to support Trump.
Pastors who speak against Christian nationalism or who preach about
racial justice have faced backlash, including losing their jobs. Meanwhile,
churches that fully embrace Christian nationalism have thrived in some areas,
attracting members who want their political views reinforced from the pulpit.
(20:42):
These splits are painful. They terr apart communities that worship
together for decades, They divide friends and families, and they
represent a fundamental disagreement about what Christianity means and requires.
For Christians who reject Christian nationalism, watching their faith be
weaponized for political power and seeing Jesus associated with policies
(21:03):
they view as harmful is devastating. Many have left their
churches or abandoned Christianity altogether. As a result, interfaith relations
have deteriorated. Jewish Americans report increasing anti semitism, some of
it coming from Christian nationalist quarters that combine philo semitism
regarding Israel with anti Semitic conspiracy theories about Jewish control
(21:28):
Meslim Americans face ongoing Islamophobia that Christian nationalist rhetoric often
reinforces by casting Islam as inherently dangerous and incompatible with
American values. Kindo seek, Boddhist and other religious minority communities
encounter hostility and discrimination. Atheists and agnostics are viewed with
(21:49):
suspicion and told they cannot be truly moral or trustworthy
without God. Christian nationalism creates a hierarchy of belonging, and
those outside the narrow definition of acceptable Christianity find themselves marginalized.
The effects on marginalized communities are severe and well documented.
LGBTQ Americans, especially transgender youth and adults, face increasingly hostile
(22:14):
legal and social environments. Laws restrict their health care, their
participation in sports and public life, their ability to have
their identities recognized and respected. The rhetoric portrays them as
threats to children, as mentally ill, as groomers and predators.
This has real consequences. Suicide rates among LGBTQ youth increase
(22:39):
in states that pass anti LGBTQ legislation. Families are forced
to flee states where their children cannot access necessary medical
care or where parents fear being investigated for child abuse
for supporting their transgender child. Adults lose jobs, housing, and community.
The message is clear, you are not welcome here. Immigrants
(23:03):
particularly from non white and non Christian majority countries, are
viewed through a Christian nationalist lens that sees immigration as
an invasion that threatens America's Christian character. Rhetoric about protecting
borders and American culture often carries undertones about protecting white
Christian America from demographic change. The language about replacement theory.
(23:27):
The conspiracy theory that elites are deliberately replacing white Christian
Americans with non white immigrants, has moved from white nationalist
fringe spaces into more mainstream Christian nationalist discourse. Racial dynamics
are inseparable from Christian nationalism. While Christian nationalists sometimes claim
their movement is about religion, not race, the reality is
(23:48):
more complicated. Christian nationalism has historically been intertwined with white supremacy.
The same people who promoted segregation often did so using
Christian nationalist arguments of divine racial hierarchy. Today, Christian nationalism
remains predominantly white and often resistant to conversations about racial justice.
(24:09):
Opposition to critical race theory, to black lives matter, to
discussions of systemic racism. These are central to Christian nationalist
political activism. The idealized Christian America that Christian nationalists want
to restore or create looks remarkably like the white dominated
America of the past. While there are some people of
color who embrace Christian nationalism, the movement's core constituency and
(24:33):
leadership remain overwhelmingly white, and its policies in rhetoric often
work against racial justice. In response to Christian nationalism and
related religious authoritarianism, a significant movement has emerged among people
who are deconstructing their faith. Deconstruction in this context refers
to the process of critically examining and often dismantling religious
(24:54):
beliefs that one was raised with. Many people engaged in
deconstruction grew up an evangelic, fundamentalist, or conservative Christian environments.
They were taught that the Bible is literally true, that
their church's teachings are absolute truth, that questioning is dangerous,
and that leaving the faith means eternal damnation. For various reasons,
(25:15):
often including the politicization of their faith, the church's treatment
of LGBTQ people, experiences with spiritual abuse or simply intellectual honesty,
these individuals begin questioning what they were taught. The deconstruction
movement is facilitated by social media, where people share their stories,
find community, and access resources and perspectives they were previously
(25:36):
shielded from. Some people who deconstruct end up with a
more progressive or open form of Christianity. Others leave Christianity entirely,
becoming agnostic or atheist. The rise of religious knowns Americans
who identify with no religious tradition is partly driven by
people who associate Christianity with the political and social positions
of Christian nationalism and want no part of it. For
(25:59):
many people, especially younger Americans, Christianity has become synonymous with
opposition to LGBTQ rights, science, denial, racism, and authoritarianism. Christian
nationalism has made Christianity itself toxic in the eyes of
many who might otherwise have been open to faith. This
brings us to generational divides within evangelical communities. Younger evangelicals
(26:22):
are significantly more progressive on social issues than their parents
and grandparents. They are more likely to support LGBTQ rights,
to believe in addressing climate change, to embrace racial justice,
and to be uncomfortable with the close identification between Christianity
and Republican politics. Many are choosing to leave evangelical churches
(26:43):
or to push for change from within. This creates tension
and conflict. Older generations view younger members as compromising with
the world, abandoning biblical truth and falling prey to cultural pressure.
Younger people view their elders as hypocritical, mean spirited, and
more commit to political power than to Jesus's teachings about
love and justice. These generational divides threaten the future of
(27:06):
evangelicalism as a movement. If younger people continue to leave
or to demand significant change, evangelical churches will face declining
membership and influence. Some churches are trying to adapt, softening
their rhetoric and becoming more welcoming. Others are doubling down,
viewing any accommodation to contemporary values as apostasy. This internal
conflict is one of the most important dynamics shaping American
(27:29):
religion and politics going forward. So how mainstream has Christian
nationalism become. The answer is deeply troubling. As we have
seen from the polling data, Christian nationalist beliefs are held
by nearly half of Americans to some degree. One of
the two major political parties has largely embraced Christian nationalist
rhetoric and policy positions. Christian nationalist ideas show up in
(27:50):
state legislatures and school board meetings across the country. Media
outlets promote Christian nationalist perspectives, Prominent pastors and Christian leaders
advance Christian nationals theology. It is not a fringe movement anymore.
It is a significant force in American politics and culture.
What distinguishes Christian nationalism from traditional religious conservatism. This is
(28:11):
a crucial question because defenders of Christian nationalism often claim
that critics are simply attacking religious people for holding conservative
views or participating in politics. That is not what is happening.
Traditional religious conservatism involves people of faith advocating for policies
they believe are right based on their values. Religious conservatives
(28:31):
have always been part of American democracy, and their participation
is legitimate and necessary. Christian nationalism goes further. It claims
that America belongs to Christians, that American law should be
based on Christian principles, that other religions and secular perspectives
should be subordinated to Christianity, and that losing political power
represents an existential threat, requiring any means necessary to resist.
(28:56):
Traditional religious conservatives can lose elections and accept the outcome
because democracy matters more than any single political battle. Christian
nationalists increasingly reject democratic outcomes that do not favor them
because they view their political goals as identical to God's will.
Traditional religious conservatives respect the separation of church and state
because they understand it protects religious freedom. Christian nationalists see
(29:19):
separation of church and state as a threat to be overcome.
Traditional religious conservatives can coexist with people who disagree with
them because they respect pluralism. Christian nationalists view pluralism as decline.
Traditional religious conservatives seek influence through persuasion and democratic participation.
Christian nationalists seek dominance through any available means. That is
(29:41):
the difference, and it is not subtle. As we close
this episode, I want you to understand the stakes of
what we are discussing. Christian Nationalism is not just a
political movement. It is a challenge to the pluralistic democracy
that has defined America for most of its history. It
is a source of deep harm for people who do
not fit its narrow vision of who belongs. It is
(30:01):
fracturing communities and families, and it is capturing a significant
portion of American Christianity, warping it into something that many
Christians themselves do not recognize as faithful to Jesus's teachings.
In our final episode, we will explore what this means
for American democracy, what alternative visions are being offered, and
what pass forward might exist in a nation so deeply
(30:23):
divided over these fundamental questions about identity, belonging, and power.
Thanks for listening to Christian Nationalism. Please subscribe to stay
with us for the final episode. This episode was brought
to you by Quiet Please Podcast Networks. For more content
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