Fact check: What biblical passages are used to critique Christian Nationalism?

1. How Critics Summarize the Biblical Case Against Christian Nationalism

Critics summarize the biblical case against Christian Nationalism by emphasizing allegiance to Christ over earthly polities, citing Philippians 3:20 which declares that "our citizenship is in heaven," and John 18:36 in which Jesus says his kingdom is not of this world; these scriptural motifs are used to argue that Christian faith resists fusion with state power or nationalistic agendas ^[1]. Advocates of this critique highlight Revelation 7:9’s vision of a multi-ethnic, global multitude before God’s throne as directly countering claims that the church should be national or ethnically exclusive, framing such biblical imagery as a theological rebuttal to any theology that privileges one nation or race above the universal body of Christ ^[1].

2. Recent Voices Calling Christian Nationalism a Theological Threat

Recent ecclesial leaders have named Christian Nationalism in stark terms, with Episcopal Bishop Robert Wright and others urging church institutions to identify and resist the movement’s theological claims, arguing that it promotes worldly power rather than the transnational witness embodied in Acts 1:8 and the Gospels ^{[4] [2]}. Public statements from groups like Christians Against Christian Nationalism have articulated a dual critique: that Christian Nationalism distorts the gospel and that it often overlaps with white supremacy and racial hierarchy, thereby challenging both theological integrity and democratic norms ^{[3] [5]}.

3. Scriptural Passages Most Frequently Invoked and Why They Matter

The passages most frequently invoked—Philippians 3:20, John 18:36, Revelation 7:9—are selected for their theological focus on identity, kingdom, and ecclesial diversity, not for political prescriptions; critics argue the texts prioritize spiritual allegiance and a vision of the church that crosses national boundaries, undermining claims that scripture endorses a specifically nationalistic Christian polity ^[1]. Other passages mentioned in critiques include Acts 1:8 for its transnational commissioning of the church and Mark 5’s exorcism narrative cited rhetorically as evidence that spiritual forces, not earthly politics, define the church’s mission—a framing used by leaders calling Christian Nationalism idolatrous ^{[4] [2]}.

4. How Different Critics Frame the Same Scriptures Differently

Observers note a divergence in framing: some critics use these passages to advance a social-justice oriented reading that emphasizes hospitality to strangers and racial diversity ^{[6] [5]}, while ecclesial leaders focus on theological fidelity and spiritual diagnosis, calling Christian Nationalism heresy or a spiritual hijacking of Jesus’s identity ^[2]. Both strands claim the same scriptural warrant but prioritize different implications—one emphasizing public policy and inclusion, the other emphasizing doctrinal purity and the need to name a spiritual adversary—illustrating that the biblical critique of Christian Nationalism is not monolithic but multi-faceted ^{[5] [2]}.

5. Dates and Momentum: Which Voices Are New and Persistent

The provided materials show sustained attention from late 2023 through mid-2025: critiques emphasizing diversity and the perversion of biblical peoplehood appear as early as November 2023 ^[5], institutional challenges and episcopal calls to name Christian Nationalism escalate through 2024 into 2025, with notable pieces and statements in October 2024 and March–June 2025 ^{[4] [2] [1]}. This chronology indicates an intensifying public conversation within churches and advocacy groups over recent years, with continuity and escalation from analysis of scripture to formal denunciations and organized statements against Christian Nationalism ^{[5] [1]}.

6. What These Readings Leave Out and Where Debates Remain

These critiques largely rely on New Testament themes and institutional denunciations, leaving contested ground around Old Testament nationalism texts, hermeneutical disputes over civic engagement, and the diversity of conservative Christian political theology; critics often omit sustained engagement with pro-nationalist biblical interpretations that ground political theology in covenant or chosen-people motifs, which remain central to defenders of Christian-aligned national policies. The debate therefore turns less on the named passages and more on competing hermeneutics: whether scripture’s global visions trump national covenantal claims, and how congregations translate spiritual texts into political life ^{[6] [5]}.

7. Bottom Line: Scripture Used, Stakes Identified, and Next Questions for Churches

The evidence shows a clear pattern: critics invoke Philippians 3:20, John 18:36, Revelation 7:9, Acts 1:8, and occasionally Gospel narratives to argue that Christian Nationalism conflicts with New Testament priorities of heavenly citizenship, non-worldly kingship, and ecclesial diversity, while institutional leaders characterize the movement as a spiritual and civic danger that can manifest in racialized political projects ^{[1] [3] [2]}. The pressing questions for churches and scholars concern how to address pro-nationalist readings, adjudicate hermeneutical claims across traditions, and translate theological convictions into public witness without collapsing faith into partisan identity ^{[6] [5]}.