Book review – Christian Nationalism vs Global Jesus: Projects of peoplehood from Biblical Israel to the collapse of British patriotism by Andrew Fraser

Christian Nationalism vs Global Jesus: Projects of peoplehood from Biblical Israel to the collapse of British patriotism
Andrew Fraser
Arktos Media Ltd., 2025
Available for $33.00 (paperback) or $45.00 (hardback) from www.arktos.com or from amazon.co.uk

Reviewed by Hugh Perry, Lake Placid, New York in Heritage and Destiny, September-October, 2025; reposted by permission.

Andrew Fraser, long time advocate and thinker on matters pertaining to Europeans worldwide but particularly Anglo Saxons, has given us yet another book reflective of long research and ever deeper probing on the most vexing questions. In his Christian Nationalism vs Global Jesus he probes the old question of Christian religion and racial identity.

In the Book of Galatians, Chapter 3, we find the often quoted verses: “26 So in Christ Jesus you are all children of God through faith, 27 for all of you who were baptized into Christ have clothed yourselves with Christ. 28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus. 29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.”

These verses and the entire book were written to wean the Galatians of central Turkey off the belief that Christians yet needed to follow the Old Testament ritual laws. Although asserting that group identity is rendered meaningless in Christ, it also classifies believers as “the seed of Abraham.” This confusion is often viewed as the differing perspectives of the Old Testament, given to a specific genetic people, the “children of Israel,” and the New Testament which offers a new form of covenant not limited to one people. In this reading of Testaments, Old and New, many are those who see the seeds of a destructive universalism in the Christian teachings.

Many are the racial nationalists over recent centuries who saw in Christianity, at least, as it developed over the years a teaching virulently threatening to those committed to race, tribe, ethnicity and all forms of group identity beyond the theological. In fact, the ideology of “civic nationalism” is a recent system of seeing ideas, political and economic, as being the core of patriotism. In this world view, Enlightenment politics with its positing of democracy, human rights, equality before the law, free market economics etc, are seen as far more important than ancestry or any cultural reading of group identity.

Some would argue that these universal political dogmas are the result of Christian universalism. They see the current war on all forms of identity as the inevitable flowering of New Testament dogmas and faith in Christ being the only real “brotherhood.”

In an alternative version of this critique, the European (alternatively French) New Right views paganism as – by definition – more tolerant of mankind’s diversity. This position sees all monotheistic faiths, Islam, Judaism and, of course, Christianity as incapable of viewing the Other except through their own dogmas. The Other is only fulfilled if and when he becomes us.

In sum, whether seeing Christianity as a force weakening homogeneous groups via liberal humanism or, as a crusade to obliterate all identities other than its own, it is the Christian faith which has brought us and continues to bring us to the current mortal threat to White peoples around the world.

This critique will, of course, have to explain the ability of racial, ethnic and national awareness to survive in deeply Christian times and places, ranging from Catholic to Protestant to Orthodox cultures. In fact, the argument could well be made that many strains of Eastern Orthodoxy still maintain a Christian orthodoxy but very much in keeping with racial and ethnic identity. Plus, we should not forget that Afrikaner apartheid and American southern segregation were promulgated by two of the most deeply religious Protestant peoples.

The matter remains far from simple. Of one thing we suspect all may well agree – that institutional Christianity has over recent years become an active force committed to the destruction of racial survival. The question lingers: need it have been or be that way?

Into this debate has entered one of the most prolific writers on issues of White racial identity, Andrew Fraser. He is not a thinker who remains frozen in preconceived notions but has constantly delved ever deeper into racial identity and survival. Two caveats need be added. 1) Fraser is primarily concerned with the survival of his, the Anglo-Saxon people; and 2) he is a Christian. Neither of these convictions is less than essential to Fraser’s overall world view.

In addition Fraser is not simply a complainer. Yes, he dissects that which ails us. And, yes, most of his musings focus on the Anglo-Saxon worlds. But, he has also created a system which he views as a possible means to a resurrection of his peoples’ spirit. It will remain to the reader to decide whether this solution is realistic or, at least, workable. Racialists are often long and adept at diagnosing illness but short on the precise form of a possible cure. Fraser’s writings, at least his most recent ones, offer both.

In fact, the trajectory of Fraser’s thinking is long and complex. His books and articles are thoroughly researched and make for serious, never superficial, reading. This reviewer has often wondered why he is not up there with some of the more serious thinkers to emerge in the varied and creative strands of dissident rightist thinkers. The recent extensive work by Joakim Andersen, Rising From the Ruins: The Right of the 21st Century, outlines dissident schools of thought ranging as far afield as Bharatiya Janata in India to thinkers and movements in the Philippines. Yet, Christian-based movements merit only a few pages, only one of which is from the Anglosphere. Indeed as far as England goes the author, otherwise so detailed, gives us just two pages on the English Defence League.

Truth be told English (or British) nationalists have not fared well at all in the post World War II era. Featuring endless splintering and little electoral success, Andersen may be justified in given the “green and pleasant land” short shrift. So Fraser is advocating for two ostensibly long suffering causes, Christianity and Anglo-Saxon identity. Yet if his thinking is truly analyzed his models may well be relevant to white peoples around the globe. And even if limited to those areas for which he prescribes his cure, Great Britain, Australia, New Zealand, Canada and, to some yet lingering extent, America, Fraser offers scholarly research and, at least, a most hopeful unlikely cure.

It is impossible to separate Fraser from his life’s struggles. The fierce opposition which his opinions encountered served to clarify his own world view.

Andrew Fraser was born in Canada at a time (1944) when that nation’s Anglo-Saxon roots and fealty to the Crown were still strong. He holds BA and LLB degrees from Queen’s University in Kingston, Ontario. He went on to achieve an LLM from Harvard and an MA from the University of North Carolina. He eventually emigrated to Australia, to teach at Macquarie University in Sydney, Australia. He helped establish the approach of teaching legal theory as part of the history and philosophy of Western legal tradition. He even went so far as to discuss how much the Western legal tradition owed to Christianity.

Eventually his entire department was relegated to second class status at the school. They wished to focus on the career aspects of the law. Finally, in July of 2005 he wrote a letter to the Paramatta Sun questioning Australia’s open immigration policies. The result was quick and furious. By the time the dust had cleared Fraser was suspended from teaching, then accepted an early retirement. This was not the end, for in March of 2006 his letter was branded a breach of Section 18c of the Racial Discrimination Act. The sorry story goes on, including Fraser’s persecution at Christian bible schools for whose courses he’d enrolled. For details see his book, Dissident Dispatches (2017: Arktos).

In sum this is a man who not only talks the talk but also walks the walk, suffering for his heretical beliefs on matters racial and much else. He is a tireless writer and profound analyst of the fading fortunes of Anglo-Saxons wherever they may dwell.

In order to understand properly the policies advocated in this Christian Nationalism Versus Global Jesus book we will first look at the conclusion of an earlier book, The Wasp Question (2011: Arktos), which was reviewed in H&D #49 by Ian Freeman. After explaining steady demonization and erosion of Anglo-Saxon identity he suggests three schools of thought upon which a renaissance might be constructed.

They are kinism, preterism and Covenant creationism. Each provides a theology capable of embracing believing Christianity as well loyalty to the people’s identity. Kinists believe that Old Testament prohibitions of mixing species still are obligatory today. They go so far as to view multiracial marriages as a violation of the sin of adultery, seeing the racial, ethnic family as similar to the nuclear family.

Preterism sees history as not a waiting for the Second Coming of Christ. They see no rapture or apocalypse in the future. To them the destruction of the Jewish Temple in 70 AD was the end of the Old Covenant. From that point on each distinct nation fulfills its destiny via its unique relationship with Christ. Cosmic creationism takes the above a bit further. It sees the destruction of the Jerusalem Temple as ushering in a new era in which God’s grace will now be imbued into every nation or ethnos of the known world.

By the end of The Wasp Question Fraser advocates for mediating corporate bodies such as families, schools, industries, who will be many carriers of the Christian ethnos of the folk.

But it is in his most recent book that Fraser arrives at the final hope (prayer) for the resurrection of Anglo-Saxon Protestantism.

In Fraser’s view, “the religious, political and civil institutions of the Anglosphere now oversee the deliberate degeneration of historic Anglo cultures into mere economic zones populated by rootless, shifting masses of morally debased monads.” This is done, we’d add by bringing millions of other races into the Anglosphere as well as by poisoning, with liberal secularism, the Anglos who previously were its sole citizens.

In place of the oft noted “persistent tension between universalism and particularism”, Fraser posits that Anglo-Protestants desperately need to develop folkish variants of the Christian tradition. He sees the defeat of Germany in 1945 as a serious blow to the folk versions of both Protestant and Catholic Christianity which were encouraged there in the 1933 to 1945 era.

What is required in the future? Fraser sees “an Anglo ethno-religion (as) both the institutional precondition and moral foundation for the creation of socially cohesive communities. Anglo-Protestant churches must become the ethno-religious heart of breakaway parallel societies capable of producing healthy, happy, and morally upright families, together with British descended counter elites set in opposition to the irresponsible corporate plutocracy now misgoverning the Anglosphere.”

The book is a serious scholarly attempt to maintain Old Testament ethno-loyalty while embracing the Christian faith. In fact at one point in his argument Fraser asked whether “other singular incarnations for other unique nations or even other worlds have been forever excluded from the realm of possibility by divine decree?” (Shades of the Traditionalist School of Rene Guenon here?)

The book covers many arenas of Anglosphere surrender with several chapters devoted to Fraser’s new home of Australia and its neighbor New Zealand in hundreds of pages (488) of exquisite detail. Fraser would prefer that the Church of England trace its roots back to the Angelcynn (old English for “kin of the Angles”) church of Alfred the Great.

Of more recent vintage Fraser sees the 19th century Broad Church Movement as one which, as he quotes Stewart Brown, “moved beyond clerical narrowness and excessive dogmatism.” Their view was “that the purpose of the national Church was the spiritual and moral cultivation of the nation, the preservation and interpretation of its history and the defining of its highest aspirations . . . for them, Christianity was social and historical relgion, as well as a personal faith; it was about the redemption of nations as as individuals.”

That this form of rebirth might actually occur in history may seem far fetched. Can an Anglosphere flooded with other races and propagandized to hate itself prove capable of a phoenix-like regeneration. But it is less than a century since the Anglosphere viciously turned on its own people. Australia and New Zealand legislated the maintenance of their own racial identities. Even in America it took until 1965 to dismantle the barriers protecting its European communal identity.

Fraser’s final words are a call for the “idea of patriot king” and his civilizing mission. Fraser hopes (prays?) that there may yet be found in the Royal Family someone still loyal to his people and their identity. He readily grants that “the appearance of the patriot prince would be a miracle indeed.”

This reader has followed Andrew Fraser through the many twists and turns of writings and public battle. What the patriot king may yet do in Anglosphere nations already overrun by aliens is hard to imagine. How a public long brainwashed to despise themselves and their religion may yet find its roots and fight for them is hard to picture.

The hope remains in the rapid deterioration of Western Europe, North America and Australasia. Some lost resolve may yet be located to struggle even at this eleventh hour, with vote totals of “dissident right” political parties continuing to climb.

Fraser envisions the coalescing of racial, ethnic traditional and Christian forces to rescue the Anglosphere. The present is surely a time of great flux. Probably, few H&D readers hope for or envision this Christian patriot king and his return.

Yet, as G.K. Chesterton concludes in his very moving poem The Ballad of the White Horse, which he wrote in 1911.

“And the smoke changed and the wind went by, And the King took London Town.”