Christianity

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

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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.”

 

 

Rejecting Forgiveness: Denouncing The Christian Rhetoric of Erika Kirk and Others

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AI Review of “Christian Nationalism vs Global Jesus”

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I have a website at https://mq.academia.edu/AndrewFraser and received an unsolicited review of my book Christian Nationalism vs Global Jesus from academia.edu. It’s a pretty good review in both
senses, well-written with a bunch of useful references, and a favourable assessment of my work as well.

Suggested References (and Why They Are Included)

  1. Innes, David Colin. “The Universal and the Particular in Christian Political Life: Secular and Sacred Reflections on Christian Nationalism.” Religions, 2024, https://doi.org/10.3390/rel15121528.
  2. Anderson, Braden P. Chosen Nation: Biblical Theopolitics and the Problem of American Christian Nationalism. 2010, https://epublications.marquette.edu/cgi/viewcontent.cgi?article=1063&context=dissertations_mu.
  3. Goldberg, Michelle P. Kingdom Coming: The Rise of Christian Nationalism. 2007, http://ci.nii.ac.jp/ncid/BA78051025.
  4. “Protestantism and National Identity.” Cambridge University Press EBooks, Cambridge University Press, 1998, doi:10.1017/cbo9780511560439.
  5. Mediwaka, H. W. “CHRISTIANITY AND NATIONALISM.” International Review of Mission, Wiley-Blackwell, 1924, doi:10.1111/j.1758-6631.1924.tb03868.x.
  6. Biggar, Nigel. “Honey from the Lion: Christianity and the Ethics of Nationalism.” Scottish Journal of Theology, Cambridge University Press, 2014, doi:10.1017/s0036930614000167.
  7. Jesus and the Rise of Nationalism. 2012, doi:10.5040/9780755624553.
  8. Coupland, Philip M. “Britain, Europe and Christendom in Mid-Twentieth-Century British Christian Thought.” Political Theology, Routledge, 2005, doi:10.1558/poth.6.3.367.66125.
  9. Turner, Bryan S. “Religion and Politics: Nationalism, Globalisation and Empire.” Asian Journal of Social Science, Elsevier BV, 2006, doi:10.1163/156853106777371175.
  10. Omer, Atalia. “Religion and Nationalism.” Emerging Trends in the Social and Behavioral Sciences, 2018, doi:10.1002/9781118900772.etrds0448.

I have included this brief references section near the beginning of the review to situate this work within the broader scholarly conversations about Christian nationalism, religion and nationalism, and the relationship between Christianity, culture, and state power. These sources collectively address historical, theological, and sociopolitical dimensions of Christian identity in the context of nationalistic frameworks, which provides a richer backdrop for discussing “Christian Nationalism vs Global Jesus.”

Overview and Scope

“Christian Nationalism vs Global Jesus” is an ambitious attempt to engage directly with key tensions at the intersection of Christian theology, Anglo-Protestant identity, and questions of nationalism. The author situates the text in an explicitly Anglo-Identitarian perspective, arguing that “global Jesus” theology—marked by a universalized, ahistorical conception of Christ—undermines the particular “biocultural” heritage of Anglo-Saxon peoples. This work thus asserts a reorientation away from creedal and universal Christianity toward an ethnoreligious foundation meant to unite British-descended populations throughout the Anglosphere.

The monograph is divided into three main parts:
• Part One unpacks the theological and historical roots of “creedal Christianity,” including the role of Greco-Roman contexts and Augustinian cosmology.
• Part Two examines Anglo-Saxon Christendom, drawing analogies with the Hebrew Bible’s “project of peoplehood.”
• Part Three outlines an argument for what the author calls a “neo-Angelcynn” church, intended to preserve and revitalize a distinctly British ethno-cultural heritage in opposition to globalist and universal theologies.

Strengths

  1. Historical Synthesis
    The work showcases an extensive historical sweep from the early Christian church in the Greco-Roman world through the medieval “Angelcynn” period, culminating in modern (particularly British) cultural shifts. Delving into the transformation of Christianity under Anglo-Saxon rule and the Norman Conquest highlights the malleability of Christian expression in different epochs and contexts. This layered approach can help readers appreciate how theology, ethnicity, and politics have often been intertwined.
  2. Focus on Tensions Between Universalism and Particularism
    The author explicitly points to a longstanding tension, recognized by many scholars, between Christianity’s universal claims and the ethnic or cultural particularisms that shape how actual communities experience and practice their faith. By drawing attention to the concept of a “Jewish Messiah” later reimagined as a cosmic Christ, the book emphasizes the fluid evolution of Christian self-understanding and how it relates to specific group identities.
  3. Critical Engagement with Contemporary Debates
    The text engages modern Christian nationalist discourse—especially regarding “global Jesus” versus “national Jesus”—in ways that echo broader scholarly conversations found in works such as Goldberg’s on American Christian nationalism and Biggar’s on the ethics of nationalism within Christianity (see References above). By questioning the universalist stance of Anglo-Protestant churches, the author taps into current controversies over how believers should negotiate identities of faith, nation, and ethnicity.

Points for Further Consideration

  1. Ethnicity and Theological Universality
    While the book aims to establish a historical and theological basis for an Anglo-Saxon–rooted expression of Protestantism, it might be fruitful to engage more robustly with the diverse scriptural and doctrinal positions that caution against rigid ethnic boundaries in Christian identity. For instance, the universally inclusive concepts in the Pauline epistles or the broad scope of Christian mission remain significant. Further elaboration on how these universalist scriptural passages are to be reconciled with a strongly ethnic-based approach would clarify the argument’s relationship to Christian teaching more broadly.
  2. Nuance in Discussing Race and Culture
    The work makes bold pronouncements about “race patriotism.” While it is historical fact that nineteenth-century Anglo-Saxon culture often contained ideologies of racial superiority, contemporary conversation on race is typically more circumspect. Evidencing a deeper awareness of the complexities and critiques of “Anglo” identity—taking into account the multiple migrations, cultural fusions, and changing discourses about race—would strengthen the book’s historical grounding and acknowledge Latin American, African, and Asian Christian voices who have also shaped Protestant thought.
  3. Comparative Nationalisms and Interdisciplinary Perspectives
    This volume focuses primarily on Britain, North America, and the broader Anglosphere. Given its argument for Anglo-ethnoreligious cohesion, incorporating fuller comparative reflections on how other Christian communities have navigated nationalism (e.g., Eastern Orthodox or Latin American contexts) could provide further depth. The suggested references in the field of nationalism, global religion, and empire (for instance, Turner’s work on nationalism and globalization) could expand the discussion to illuminate how these dynamics play out beyond Anglo-Protestant contexts.
  4. Theological Reception and Practical Implementation
    The author advocates transcending “Big Eva” (evangelical mainstream structures) to form parallel societies. Readers may be interested in how concretely such a “neo-Angelcynn” model can be implemented. Contextualizing how local congregations, liturgies, and ecclesiastical structures might adapt to an ethnocentric framework—and whether such adaptations are consistent with recognized denominational governance—would ground the argument in actual ecclesial practice.
  5. Dialogue with Broader Christian Scholarship
    Exploring how modern theology debates continue to grapple with the tension between the universal salvific claims of Christianity and the sociopolitical ramifications of ethnicity and nationalism would further situate the discussion within contemporary academic discourse. This includes engaging scholars who advocate postcolonial or cross-cultural theologies, a domain relevant to analyzing both the benefits and potential pitfalls of localized, culturally bound expressions of the faith.

Conclusion

“Christian Nationalism vs Global Jesus” presents a provocative and wide-ranging exploration of the interplay between Anglo-Saxon identity, Protestant theology, and Christian nationalism. By tracing historical patterns and arguing for a reimagined “neo-Angelcynn” vision of church, the work endeavors to reconcile particularist ethnoreligious commitments with the broader storyline of Christian history. The overall analysis raises important questions about how Christian communities navigate between the call to universal fellowship in Christ and the desire to preserve cultural or national distinctives.

Throughout, the text demonstrates a clear passion for reengaging Anglo-Saxon heritage. Readers may come away challenged both by the scope of the author’s project and by the way it insists on grappling with the racial and national dimensions of Christian life. As global debates intensify on the subjects of Christian nationalism and national identities, this monograph stands as a unique contribution to ongoing discussions, urging theological, historical, and social reflection on the shape and future orientation of Anglo-Protestant communities.

https://www.academia.edu/ai_review/124733920

Lost Sheep American Christian Nationalism as a Problem in Geopolitical Theology

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From: brittanica.com

My latest book was written from an Anglo-Identitarian perspective.  I try to demonstrate that a pan-British race patriotism can be rekindled by a reformed, neo-Angelcynn (Old English for “kin of the Angles”) church.  Such a reformation would provide a desperately needed theopolitical alternative to the hegemonic, universalist model of creedal Christianity. Nowadays, as we have just seen, even American Christian nationalism routinely invokes the deracinated, disembodied Lordship of global Jesus as its heavenly warrant.

Lost Sheep: American Christian Nationalism as a Problem in Geopolitical Theology[1]

Introduction

Christian nationalism has become a hot, and divisive, topic among evangelical Protestants in the USA.  Problems arise for American Christian nationalists and their enemies alike, because the movement subordinates all “nations” (typically defined in civic, as opposed to racial or ethnic, terms) to a divinely ordained mission to procure for themselves both earthly and heavenly goods “in Christ.”  “National” identity is, therefore, not a good in and of itself, grounded in blood and belonging.  Only through the grace bestowed upon it by God, as revealed in Scripture, can a nation be perfected.

The manifest destiny of all nations, in other words, will be realized in history as they embrace the universal truths of the Christian religion.   This doctrine was invoked recently in an article which appeared on two Christian websites, Iron Ink  and Tribal Theocrat.   The immediate point of the piece was to defend the “dissident Christian right” against the charge that Christian nationalism is little more than a “woke right” heresy. The case for the defence, as set out by the pseudonymous author (“jetbrane” or “Enos Powell,” take your pick), rests upon a description of the ontology, epistemology, anthropology, teleology, and axiology of the “dissident Christian right.”  This brief but wide-ranging survey leads the author (whose real name is Bret McAtee, pastor of a small church in Michigan) to the conclusion that every facet of the Christian nationalist “worldview,” is set in radical and permanent opposition to the “hard woke worldview.” The latter position, McAtee declares, “is always about the glory of man as determined by some Christless God hating elite.”

In sharp contrast, for Pastor McAtee, it is axiomatic that the Weltanschauung of the dissident Christian right “advocates the Crown Rights of the Rightful Rule” of the Lord Jesus Christ “over every area of life.”  He contends that the accusation that Christian nationalism is just another manifestation of the woke right fails “because the dissident right’s worldview includes an extra-mundane personal and authoritative God who “created all things in six days and all are very good.”  According to the pastor, the dissident Christian right necessarily bows “to God’s determination of reality.”  Its “ultimate value … is the glory of God and His Christ.”  Biblical Christianity, the pastor assures us, is anchored providentially in a universal “history directed towards the postmillennial end of God’s Kingdom being built up on planet earth” in fulfillment of God’s plan “to have the Kingdoms of this earth become the kingdoms of our Lord and His Christ.”

Attending a Christian Nationalist Conference

Now, whatever one makes of McAtee’s defence of the dissident Christian right, there is no denying that he reflects the dominant mindset among Anglo-American Christian nationalists.  I came face-to-face with that reality when I decided to attend the recent Right Response Ministries conference in Texas (devoted to “Defeating Trash World”).  I felt as if I had entered a theological bubble, hermetically sealed within the historical creeds and a biblical hermeneutic impervious to scholarly criticism.

In fact, in the months leading up to the conference, I found it impossible to receive permission (or even acknowledgement of my request) from Joel Webbon—the pastor organizing the event—to set up a table displaying my new book. I even had Amazon.com send him a copy of the book, entitled Christian Nationalism vs Global Jesus: Projects of Peoplehood from Biblical Israel to the Collapse of British Patriotism. Admittedly, such a title suggests strong dissent from the outworn axioms of creedal Christianity.   I had hoped, however, that a display table would spark some interest and provide an opportunity to defend the book in conversation with speakers and attendees at the conference.  When I finally arrived at the conference with a box of books (obtained at half price from Arktos), I asked the pastor’s administrative assistant, if I might be able to set up a small table to display them. After an hour or so, not having received a response, I asked her again whether permission might be forthcoming. She told me flatly that it would not be possible since that facility was available only for conference sponsors. This explanation later seemed a bit misleading since I noticed that at least two tables already laden with books and related material were occupied by podcasters who were unlikely to be “conference sponsors.”

Samizdat Stall. Right Response conference

Making the best of it, I decided to use the ticket my wife had purchased for the conference (which due to health concerns she didn’t use) to claim a chair for my own use as a sort of surreptitious Samizdat Stall to display my own books.  Serendipitously, one person who did notice the stall, with copies of my Christian Nationalism vs Global Jesus book in plain view thereupon, was Pastor Joel’s wife.  As we were talking, she pointed to my book, remarking that her husband had received a copy of it at his church a few weeks earlier.  Shortly afterwards, the Pastor himself happened by (rather conspicuously ignoring my samizdat book display) and asked my name. I introduced myself before (much to my satisfaction) his wife drew her husband’s attention to the book, reminding him that he had already received a copy of his own.  Pastor Webbon, however, made no use of the opportunity to acknowledge receipt of said book, much less discuss it, and hastily made his departure.

This rather abrupt brush-off came as no real surprise to me since (even during the period not so long ago when I was studying for a degree in theology) I have always found that orthodox Christian believers seem remarkably reluctant to engage in a dialogue with anyone they perceive as an unbeliever or heretic.  Such intellectual insularity is doubly unfortunate among self-declared “Christian nationalists” who aim to gain political power to re-establish Christianity in the public square.  Not a great strategy, in other words, for a movement that will need to make friends and influence people to achieve its political objectives.

In my own case, as I tried to make clear in my book, I look upon the position taken by Christian nationalists in the culture wars with a great deal of sympathy. Indeed, as a cultural Christian, I want to see all Anglo-Protestants throughout the length and breadth of the Anglosphere unite in a broad church to wage that struggle.  I strongly suspect that Pastor Webbon may have glanced through his copy of my book, only to dismiss it summarily as damnable heresy.  Judging by another Iron Ink article, Pastor McAtee, too, doubts that I am “a Christian in any traditional, orthodox, or historical sense.”  Pointedly, he adds that it “stands to reason” that Pastor Webbon “wouldn’t give him a book table to hawk his books. I wouldn’t either. Christians don’t promote non-Christianity at their conferences.”[2]

Christian Identities

Perhaps, if Christian identity turns solely upon fidelity to the creeds, I should be denied entry into the fold.  On the other hand, as the author of a book entitled Dissident Dispatches: An Alt-Right Guide to Christian Theology, am I not entitled to a presumptive claim to be a member of the dissident Christian right?  In any case, Ehud Would, of Faith & Heritage fame, appears to have recognized me as such in his thoughtful and generally favourable review of Dissident Dispatches back in 2017.  Surely, doctrinally rigid, creedal Christians are no more authentically Christian than cultural Christians who dissent from received orthodoxy.

Just as there is more than one way to skin a cat, there has always been more than one way to conceive and constitute a Christian nation.  The nation that was created by the Loyalists who fled to Canada was no less “Christian” than the revolutionary republic created by the American rebels who forcibly drove those loyal to the British Crown from their own homes and native land.

I was born a British subject before the creation of Australian or Canadian citizenship, at a time when Anglo-Saxons still counted as one of Canada’s two “founding races.”  As a consequence, my intellectual development has been greatly influenced by the strange demise of both British Canada and British Australia.

Accordingly, my latest book was written from an Anglo-Identitarian perspective.  I try to demonstrate that a pan-British race patriotism can be rekindled by a reformed, neo-Angelcynn (Old English for “kin of the Angles”) church.  Such a reformation would provide a desperately needed theopolitical alternative to the hegemonic, universalist model of creedal Christianity. Nowadays, as we have just seen, even American Christian nationalism routinely invokes the deracinated, disembodied Lordship of global Jesus as its heavenly warrant.

Following the crushing defeat of German ethnonationalism in 1945, the global Jesus of contemporary Anglo-Protestant theology achieved virtually uncontested hegemony.  Today, almost all mainstream Anglo-Protestants reject even the mildest manifestations of ethnic particularism as tantamount to racism.  Indeed, the advocacy of “Christian nationalism” is denounced regularly from the pulpits of mainline Anglo-Protestant churches in the United States.

Clearly, avowed Christian nationalists in the USA are now held hostage by global Jesus.  Christian nationalism piously declares itself bound to affirm that the telos of human history will be realized only when the primary allegiance of all nations is to King Jesus.  It remains to be seen, however, whether a distinctively white Anglo-Saxon Protestant ethnoreligious identity can be squared with the ahistorical, universalist reign of Lord Jesus.  Even Stephen Wolfe, the most prominent American Christian nationalist, downplays, when not outright denying, the intractably biocultural dimension of Anglo-Saxon identity.  He has suggested, for example, that even black men such as Booker T. Washington and Justice Clarence Thomas (who happens to be a devout Catholic) have been assimilated into the Anglo-Protestant ethnonation.

Christianity as Ethnoreligion?

By contrast, my thesis is that an exclusive ecclesiastical allegiance to a generic cosmic Christ reduces the distinctive character of every earthly ethnoreligious identity to mere adiaphora (i.e., things inessential in the eyes of the church).  The rebirth of Anglo-Protestantism requires a solid ethnoreligious foundation, as did the first-century Jesus movement.  The refusal of hidebound American evangelicals to recognize the unique ethnonational identity of the historical Jesus is the outdated legacy of historically Romanised ecclesiastical establishments, Protestant and Catholic alike. My argument, therefore, is that Anglo-Saxon Christianity should be re-Germanized by re-imagining the Angelcynn church of Alfred the Great to fit the needs of our own age.

Christian Nationalism vs Global Jesus presents persuasive evidence that the Hebrew Bible (most likely created between the fifth and second centuries BC) produced a poignant and powerful national narrative.  Conceived by Judean scribes as a pedagogic tool, that biblical narrative inspired the “project of peoplehood” presupposed by the Jesus movement of the first century AD.

Anglo-Protestants desperately need to recover earlier folkish variants of the Christian tradition.  I suggest that the focus of Anglo-Protestantism needs to be shifted away from its long-standing preoccupation with personal salvation in the world to come.  Anglos need a sense of rootedness in networks of ethnoreligious communities in which shared ancestry matters as much if not more than doctrinal purity.  Ethno-religious ties provide the institutional precondition and moral foundation for socially cohesive communities, be they local (the Amish, for example) or global (such as the Jews).  Anglo-Protestant churches, too, could become the ethnoreligious heart of breakaway parallel societies.  Such communities will be devoted not just to producing healthy, happy, and morally upright families; they will also generate British-descended counter-elites set in opposition to the irresponsible corporate plutocracy now misgoverning the Anglosphere.

It may be that Anglo-Protestants will someday receive as King a Christ of their own.  But, as preterist scholar Don K. Preston often remarks, he is unlikely to return as a 5’5” Jewish man whose name is Jesus.  That fact need not preclude the miraculous appearance of our own Patriot King, were he to become incarnate in Australia and the other British dominions.

Conclusion

In short, there is a pressing need for a sympathetic but penetrating critique of the hitherto unchallenged hegemony of global Jesus within the theopolitical imagination of the emergent Christian nationalist movement.  American Christian nationalism is a predominantly Anglo-Protestant movement. Like the first-century Jesus movement, it can and should embrace, explicitly, its distinctive ethnoreligious character outside and apart from both the state and creedal Christianity.

Neither Jesus nor Paul aimed to create a new religion.  They sought instead to save the “lost sheep of Israel.” Like everyone else in Greco-Roman antiquity, they took it for granted that ethnicity and religion were synonymous categories.  Paul, for example, became the “apostle to the pagans” because he believed that the descendants of the ten lost tribes who had been absorbed into the pagan world could have their “spiritual DNA” as Israelites reactivated “in Christ.”  Contemporary biblical scholarship often describes Jesus and Paul as historical figures working “within Judaism” or “within Israeliteism.” In other words, their efforts to spark “the resurrection of Israel” were part and parcel of the “project of peoplehood” pioneered by the Hebrew Bible.

Today’s Christian nationalists should recognize WASPs throughout the Anglo-Protestant diaspora as an “invisible race” much like the “lost sheep of Israel.”  Anglo-Americans (along with Anglo-Canadians, Anglo-Australians, and Anglo-Kiwis) are, in effect, the “lost sheep of Greater Britain.”  American Christian nationalists should seek salvation, together with their co-ethnics in the former British dominions, in a post-modern “project of peoplehood” seeking to bring the idea of their Patriot King down to earth.

Acting together, faithful Anglo-Protestants could spark the spiritual reformation of the entire Anglosphere. Such a religious movement could provide the solution to an existential problem in geopolitical theology.  Anglo-Protestants everywhere need to understand themselves as a tribal network facing extinction if the corporate state apparatus of the global American empire is left unchecked.  Anglo-American Christian nationalists, especially, should grasp the opportunity to embrace an ancestral British race patriotism, in solidarity with co-ethnics in the United Kingdom, Australia, Canada, and New Zealand still owing allegiance to the Crown.

A neo-Angelcynn movement grounded in orthopraxis rather than strait-laced orthodoxy will be able to attract nominally secular, cultural Christians alienated from contemporary churches.  While resistant to unconditional belief in the established Christian creeds and confessions, WASPs are typically more likely to be receptive to a “modernized” folk religion in which the church serves, first and foremost, as a teacher of morality.  Deracinated Anglo-Protestants have long been accustomed to treating moral behaviour merely as a stepping stone towards individual salvation.  A folkish practical theology would instead gather WASPs together in moral communities, resurrecting an ancestral project of peoplehood with its shared history and destiny.  In so doing, neo-Angelcynn churches could bring to fruition the objectives of men such as Sir John Robert Seeley who pioneered the Broad-Church movement  in the nineteenth century Church of England.

In our own time, the need for such a movement has never been more urgent. Young Anglo-Protestants, along with their agnostic contemporaries, are having their future stolen from them by a plutocratic corporatist regime destroying every institution that could provide access to stable, prosperous, middle-class family lives of purpose and meaning. In the medium- to long-term, their rising discontent could find a significant institutional outlet in an Anglo-Identitarian Christian movement.  Explicitly Anglo-Protestant churches, schools, colleges, even hospitals, could cultivate the British-descended elites necessary to challenge, not just “Big Eva,” the power centre of American evangelical Protestantism, but also—and more importantly—the unapologetically ethnocentric, “market-dominant minorities” now entrenched within every once-proudly Anglo-Saxon country. The revival of such a Greater British, Broad-Church movement will expose the weaknesses of a parochial, American-style Christian nationalism setting the mythology of global Jesus over loyalty to co-ethnics, both at home and throughout the Anglosphere.

[1] This is a revised and expanded version of an earlier essay which appeared at: https://counter-currents.com/2025/05/the-problem-with-christian-nationalism-american-style/

[2] https://ironink.org/2025/05/the-difference-between-andrew-frasers-ethnoreligious-vision-mcatees-ethno-christian-vision/

Christian Nationalism vs Global Jesus: Projects of Peoplehood from Biblical Israel to the Collapse of British Patriotism

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Arktos Media, 2025

 

Preface

This book sheds much-needed light on contemporary controversies surrounding the seemingly oxymoronic phenomenon of “Christian nationalism,” past, present, and future, as problem and as solution.

Part One explores the ostensibly biblical foundations of Christian nationalism, the first-century Jesus movement, and the early Christian church in Greco-Roman antiquity.  Part Two examines the extent to which the rise and fall of early medieval Anglo-Saxon Christendom was influenced by the “project of peoplehood” reflected in the Hebrew Bible. In Part Three, the focus shifts to a modern history culminating in the post-Christian collapse of British race patriotism.

Does the contemporary crisis of Anglo-Protestant political theology stem from a failure to recognize in the historical Jesus the mythic model for the miraculous appearance of a Patriot King?  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.

Faithful Anglo-Protestants could spark the reformation of the entire Anglosphere by labouring to bring the sweet dream of a Patriot King down to earth. Anglo-American evangelical Protestants are, therefore, a primary target for this book’s message. The spiritual reformation of the Anglosphere is a matter of geopolitical theology.  Anglo-American Protestants need to understand themselves as a people standing outside and apart from the state apparatus of the global American empire. In other words, they must mentally nullify the 1776 American Declaration of Independence, embracing instead an ancestral British race patriotism, in solidarity with their co-ethnics in the United Kingdom, Australia, Canada, and New Zealand still owing allegiance to the Crown.

I was born a British subject before the creation of Australian or Canadian citizenship, at a time when Anglo-Saxons still counted as one of Canada’s two “founding races.”  My intellectual development has been much influenced by what historian C.P. Champion describes as The Strange Demise of British Canada.  This theme figured largely in my earlier work.

Accordingly, this book was written from an Anglo-Identitarian perspective.  My hope is that a pan-British race patriotism can be rekindled by a reformed, neo-Angelcynn (Old English for “kin of the Angles”) church.  Such a reformation would provide a desperately needed theopolitical alternative to the hegemonic, universalist model of creedal Christianity. Nowadays, even American Christian nationalism routinely invokes the deracinated, disembodied Lordship of global Jesus as its heavenly warrant.

 

For centuries, Anglo-Protestant churches have been famous for sterile struggles between doctrinal orthodoxy and damnable heresy.  Nowadays, however, mainline Anglo-Protestantism has become indistinguishable from the revolutionary humanism driving the globalist regimes misgoverning the Anglosphere.

From its origins in Greco-Roman antiquity, Christianity was beset by a persistent tension between universalism and particularism.  This was manifested first in an opposition between the neo-platonic image of a cosmic Christ who died on the Cross to atone for the sins of all mankind and the Jewish origins story of a national Messiah come to save “the lost sheep of Israel.”

The deeply rooted pull of particularistic ethnic identities was not easy to escape.  Even the early Christian churches of the ancient Mediterranean world found it difficult to resist the impulse to identify themselves as a particular “third race,” neither Greek nor Jew.

Even so, the orthodox Augustinian worldview eventually achieved doctrinal hegemony.  This dualistic vision posited the existence of an eternal City of God, above and beyond the temporal world inhabited by the mortal City of Man.  That other-worldly cosmology met serious resistance once Christian missionaries encountered the stubborn ethnic particularism of the Germanic tribes in northwestern Europe.

There, the world-rejecting orthodoxy of creedal Christianity was often replaced by orthopraxy (i.e., the adoption of Christian rituals and practices by pagan converts).  Roman Catholic theology’s other-worldly doctrines were a tough sell among Germans and Anglo-Saxons.  By and large, they accepted their world as it was, valuing the warrior virtues of heroism far above Christian humility.

Fast forward to our own postwar world.  Following the crushing defeat of German ethnonationalism in 1945, the global Jesus of Anglo-Protestant theology achieved virtually uncontested hegemony.  Today, almost all mainstream Anglo-Protestants reject even the mildest manifestations of ethnic particularism as tantamount to racism.  Indeed, even the advocacy of “Christian nationalism” is denounced regularly from the pulpits of mainline Anglo-Protestant churches in the United States.

 

One might imagine that the established Church of England would accept Christian nationalism as a matter of course.  But the non-negotiable commitment of the English church to global Anglicanism makes that impossible.  As for the Anglican leadership in the former British dominions such as Australia, Canada, and New Zealand, they, too, want nothing more than to escape from their traditional but deplorable “Anglo-Saxon captivity.”

 

Avowed Christian nationalists in the USA are themselves held hostage by global Jesus.  Christian nationalism is bound to affirm that the telos of human history will be realized only when the primary allegiance of all nations is to King Jesus.

Still, it remains to be seen how a distinctively white Anglo-Saxon Protestant ethnoreligious identity can be squared with the ahistorical, universalist reign of Lord Jesus.  Even Stephen Wolfe, the most prominent American Christian nationalist, downplays, when not outright denying, the intractably biocultural dimension of Anglo-Saxon identity.  He has suggested, for example, that even black men such as Booker T. Washington and Justice Clarence Thomas (who happens to be a devout Catholic) have been assimilated into the Anglo-Protestant ethnonation.

By contrast, my thesis is that an exclusive ecclesiastical allegiance to a generic cosmic Christ reduces the distinctive character of every earthly ethnoreligious identity to mere adiaphora (i.e., things inessential in the eyes of the church).  The rebirth of Anglo-Protestantism demands an ethnoreligious foundation.

The theological refusal to reflect on the ethnonational identity of the historical Jesus must be recognized as the outdated product of historically Romanised ecclesiastical establishments, Protestant and Catholic alike. My argument, therefore, is that Anglo-Saxon Christianity should be re-Germanized by re-imagining the Angelcynn church of Alfred the Great to fit the needs of our own age.

The primary constituency for such a re-Germanized Christian nationalism is to be found among Anglo-Protestants.  Unfortunately, the realized biblical eschatology of the historical Jesus sent to save the “lost sheep” of biblical Israel has been suppressed in most Anglo-Protestant churches. The still-future Second Coming of global Jesus remains the bedrock presupposition of Anglo-Protestant theology, however well-grounded a “full preterist” interpretation of the destruction of the Jerusalem temple in AD 70  may be in biblical exegesis or historical reality.

This book provides persuasive evidence that the Hebrew Bible (most likely created between the fifth and second centuries BC) produced a poignant and powerful national narrative.  Conceived by Judean scribes as a pedagogic tool, that biblical narrative inspired the “project of peoplehood” presupposed by the Jesus movement of the first century AD.

 

Jesus was received by many of his co-ethnics as the Jewish Messiah.  He also became the Hellenic Christ.  Jesus Christ was the King of Israel for Jews such as Paul and later of the “third race” of early Christians.

That was then; this is now.

Anglo-Protestants desperately need to recover earlier folkish variants of the Christian tradition.  I suggest that the focus of Anglo-Protestantism needs to be shifted away from its historic preoccupation with personal salvation in the world to come.  Anglos need a sense of rootedness in networks of ethnoreligious communities in which shared ancestry matters as much if not more than doctrinal purity.

Colonial and antebellum New England provided many useful examples of churches as godly little republics as well as clear warnings pointing to the dangers of doctrinaire religion.  Jewish synagogues and Islamic mosques offer countless other non-Christian examples of ethnoreligious communities far more productive of in-group solidarity (aka social capital).

An Anglo ethno-religion is both the institutional precondition and moral foundation for the creation of socially cohesive communities.  Anglo-Protestant churches must become the ethnoreligious heart of breakaway parallel societies devoted to 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.

It may be that Anglo-Protestants will someday receive as King a Christ of their own.  But he is unlikely to return as a 5’5” Jewish man whose name is Jesus.  That fact need not preclude the miraculous appearance of our own Patriot King, were he to become incarnate in Australia and the other British dominions.

In short, my book offers a sympathetic but penetrating critique of the hitherto unchallenged hegemony of global Jesus within the Anglo-Protestant epicentre of the emergent Christian nationalist movement.  My hope is to persuade Christian nationalists that their predominantly Anglo-Protestant movement, like the first-century Jesus movement, can and should embrace, explicitly, its historic, ethnoreligious character outside and apart from the state.

At the same time, a Christian nationalism grounded in orthopraxis rather than strait-laced orthodoxy may attract secular, culturally Christian traditionalists.  While maintaining their resistance to unconditional belief in the established Christian creeds and confessions, such people are more likely to be receptive to a “modernized” folk religion in which the church serves, first and foremost, as a teacher of morality.

In effect, therefore, the book advocates a return to the nineteenth century Broad Church movement in the Church of England pioneered by men such as Sir John Robert Seeley.  Younger Anglo-Protestants in particular, along with their agnostic contemporaries, are having their future stolen from them by a corporatist regime destroying every institution that could provide access to stable, prosperous, middle-class family lives of purpose and meaning.

Their rising discontent could find its first significant outlet in an Anglo-Identitarian Christian movement challenging those who currently manage and control evangelical Protestantism in the USA: the power centre that Christian nationalists call “Big Eva”. This book aims to provide such an oppositional movement with intellectual ammunition as well as insight into the weaknesses of a Christian nationalism that places the mythology of global Jesus over loyalty to co-ethnics. 

Annotated Table of Contents

Introduction

Our Own Worst Enemy? Anglo-Protestant Theology, British Race Patriotism, and the European Civil War

In the nineteenth century British/Anglo-Saxon race patriotism was a commonplace feature of Anglo-Protestant culture.  We begin by examining why and how the twentieth century “European civil war” led contemporary Anglo-Protestant churches to dismiss the English ancestry and white British ethnicity of most of their communicants as a merely implicit and contingent (if not downright unmentionable) circumstance of no theological significance.

 Part One

Creedal Christianity: Theological Origins of the Present Crisis

  1. Sweet Dreams of Christian Nationalism (But What About the Protestant Deformation, Globalist Churches, and Jewish Political Theology?)

This review essay discusses The Case for Christian Nationalism (Canon Press,    2022) by Stephen Wolfe.  The author identifies real problems with post-Christian societies.  One wonders, however, why Wolfe takes such pains to deny that he is a “kinist,” much less a “racist.”  Indeed, he seems to find it extraordinarily difficult to distinguish between “Christian nations” and “Christian states.”

  1. Religion, Race, and Ethnicity in Greco-Roman Antiquity: New Perspectives on the Lordship of Jesus, Judaism, and the “Truthiness” of Christianity

We take a deeper, historical dive into the fundamental presuppositions of Wolfe’s Christian nationalism.  He asserts that “Jesus is Lord” and “Christianity is the true religion.”  In what sense, are those statements “true”?  Were Jesus and Paul really the founders of a new religion?  Was the “resurrection” of Jesus Christ a unique historical event or a mimetic manifestation of a common Greco-Roman literary     trope?

  1. Metanarrative Collapse: Has the Christian Cosmology Crafted by Augustine of Hippo Stood the Test of Time?

Augustine of Hippo rewrote a biblical narrative originally conceived as a Hebrew ethnonational epic.  This chapter examines how Augustine’s Hellenistic hermeneutic laid the cosmological foundation for Western Christendom. We also    consider the efforts of contemporary, neo-Augustinian Radical Orthodoxy to restore that crumbling edifice.

  1. Global Jesus versus National Jesus: The Political Hermeneutics of Resurrection

The ongoing quest for the “true” meaning of Christ’s crucifixion and resurrection cannot be separated from the central political conflict of our time: globalism versus nationalism.  Were Jesus and Paul wrong in their expectation that the “resurrection        of the body” would occur in the lifetime of their followers, at the “end of the age”?  How did they conceive the nature of that resurrected “body”?  Was it to appear as the holy spirit breathing life into the dry bones of Old Testament Israel, as lamented in Ezekiel 37:4-7?  Or did they envisage individual, physical (“glorified”?) bodies emerging from their graves in the far distant future everywhere in the world? 

Part Two

Did Anglo-Saxon Christendom Replicate the “Project of Peoplehood” Posited by the Hebrew Bible?

  1. Adam and Eve in Torah: The Lost World of Covenantal Ethnotheology

Despite their differences modern biblical literalists and scholarly literary critics alike abstract Adam and Eve from their place in the particularistic ethnotheology of national Israel according to the flesh.  Both camps view Adam and Eve, whether biologically or mythically, literally or figuratively, as ancestors or representatives of Everyman and Everywoman.  A better interpretation of Genesis 1-3 conceives the pair as characters in the foundation myth of Old Covenant Israel

  1. Exodus 34: Covenantal Ethnotheology and the (Re)Birth of the First Holy Nation

In Exodus 34 God enters into the everyday life of Israel according to the flesh via the channel of grace embodied in Mosaic authority.  Having received the Mosaic law, national Israel is thereby empowered to serve as the spiritual womb of the living God, the one to come in an as-yet far-distant future.  The modern functionalist interpretation of Exodus 34 holds that covenantal ethnotheology merely reflects the primitive, particularistic, and narrowly ethnocentric character of ancient Israelite religion.  This approach downplays the problem in practical theology posed by the story: the national religion lacked a secure cultic foundation.  This has been no less a problem for early medieval Angelcynns and contemporary Anglo-Protestants.  How can we preserve a Christian nation if the Presence of the Lord is no longer with us?

 

  1. Making Angelcynns: How Alfred the Great Responded to the Viking Invasion

This essay highlights the theopolitical significance of the Anglo-Saxon king, Alfred the Great.  His reign (871-899) brought to fruition the project to establish an Anglo-Saxon Christendom begun by the Venerable Bede in the eighth century. The British-descended peoples of the modern Anglosphere would do well to reclaim Alfred’s legacy.

  1. Sanctifying the Norman Yoke: William the Conqueror, the Angelcynn Church, and the Papal Revolution

The Norman Conquest brought Anglo-Saxon Christendom to an end.  William the Conqueror was a fellow traveller of the Papal Revolution of the late eleventh         century. Earth-hugging Saxon churches gave way to the spires of Gothic cathedrals pointing to an empty sky. The “Romanization” of Alfred’s Angelcynn church signalled an Age of Disincarnation, thus splitting the secular from the spiritual realm. 

  1. A Choice Not an Echo: Biblical Israel as Mythic Model for Anglo-Saxon Christendom

It seems that the Old English church of the Anglo-Saxon era reflected what scholars describe as “the Germanization of early medieval Christianity.”  It has also been said that the Hebrew Bible was the product of a “project of peoplehood.”  This chapter considers whether the Hebrew Bible served as a model for the creation of the Anglo-Saxon Christendom. 

Part Three

Beyond Creedal Christianity: Neo-Angelcynn Political Theology versus Globalist Churches and the Transnational Corporate State

  1. Who are We Now? Restoring the Ethnoreligious Dimensions of WASP Identity throughout the Anglosphere

The world-rejecting cosmology of the church in the Mediterranean world of the late Roman Empire stood in opposition to the world-accepting character of Germanic Christianity.  Nevertheless, both traditions presupposed the universal reign of Lord Jesus.  Christian nationalism therefore remains, for us, something of an oxymoron.  Accordingly, in the Anglosphere at least, the postmodern restoration of Christian nationhood should be inspired by a neo-Angelcynn theopolitics best organized around four “orienting concepts”: process theism, preterism, kinism, and royalism. 

  1. Was Early New South Wales (1788-1850) a “Christian Community”?

Anglo-Protestant churches in England (both the established Church of England and its dissenting offshoots) aimed to perpetuate themselves by reinforcing cultural ties between the mother country and the British settler colonies in Australia and elsewhere.  Unfortunately, those cultural ties were not always conducive to the creation of a Christian community, either “at home” or in early New South Wales.

 

  1. The White Australia Policy in Retrospect: Racism or Realism?

The White Australia Policy was inaugurated in 1901 at the high-water mark of    British race patriotism. This review essay discusses two books, one on the adoption of the WAP, the other on its repeal.  Both works view the policy from the    perspective of a racial egalitarianism that flies in the face of the intractable reality of racial differences presupposed by the founding fathers of Federation in Australia.

  1. Puritans in Babylon: The Impact of Global Christianity on Sydney Anglicans

In the brave new world of “global Christianity,” the largest Christian communities are now to be found in the overwhelmingly non-white realm of the so-called “global south.”  This chapter deals with the response of the evangelical, low-church Anglican diocese of Sydney to the movements that demand conformity to the manifold manifestations of the progressive Cult of the Other.

  1. Anglo-Republicanism and the Rebirth of British History: Why Virtuous WASPs Must Challenge the Corrupt Globalist Plutocracy Misgoverning the Anglosphere

The rise of a globalist system, presided over by the managerial elites of                 transnational corporate capitalism, has transformed the British-descended citizenry        of once-proudly “Anglo-Saxon countries” into random collections of stateless people.  This chapter explores the relevance of the Anglo-American republican tradition to a neo-Angelcynn reformation of civil society, outside and apart from     the state, throughout the Anglosphere

  1. Monarchs and Miracles: Australia’s Need for a Patriot King

The eighteenth-century Country Party politician, Viscount Bolingbroke, maintained that only the influence of a Patriot King (“the most uncommon of all phenomena in the physical or moral world”) could draw despotic governments and   their corrupted peoples back to the original principles of liberty that had their origins in the ancient British constitution.  The issue here is whether (and how) Bolingbroke’s idea of a Patriot King can be transposed into our own age of woke capital and mass migration to rescue stateless Anglos, now stranded in the (residually) British dominions of the Crown throughout the Anglosphere.

Covenant Theology and God’s Chosen

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Introduction

Within the alt-right community there is a continual call to advocate traditional, Northern European paganism. Inherent in both the published and online literature is the view that the fall of Europe can be traced to the abandonment of its roots in the Norse religion and that Christianity looted paganism of its intellectual treasures.[1] Though alt-right Christians like me can be found, there seems to be a rising consensus in the alt-right that is critical of Christianity. This is understandable since the New Testament is the prophetic fulfillment of Judaism, which has a history of plundering nations and, especially since the medieval era, has become a morally debased religion practiced by a generally evil people. In this brief article, I hope to reinvigorate interest in the Christian story among the alt-right by providing a theological consideration for why God chose the evillest race in history to be his people in the Old Testament. I’ll begin by proffering covenant theology as the historic alternative to dispensationalism (and its Zionism), as the interpretive lens through which we should understand the biblical meta-narrative. I’ll conclude by examining how the incarnation of Christ and God’s pattern of salvific election can better help us understand the character of God and his choice of the Jewish people in the Old Testament.

Abrahamic Blessing and Covenant Theology

The Jews have wreaked havoc on Western civilization. This is one of the first realizations one has when she starts to dive into alt-right literature. Their mode of operation has sometimes been described as parasitic, as they attach themselves to a host nation and destroy that nation from the inside. Yet, many Christians in America believe that the Jews are God’s special and chosen people. Guided by a theology called dispensationalism, they eagerly defend the Jewish people in all internal and foreign affairs: they defend their presence in any nation, they defend the state of Israel and their cause in any conflict, they defend U.S. foreign aid (both financial and military) to Israel, and they support any political policy that lifts up the Jewish people, even to the detriment of another people. Writes one Christian Zionist, “With the world rightly united against the use of nuclear weapons, let us empower Israel—and stand ready ourselves—so that Iran’s regime grasps a simple truth: We will not hesitate to defend ourselves or our allies. True peace hinges on strength, and we must exhibit both in earnest, today and always. And just as strength is not a precursor to war, neither does bombing Iran start a never-ending conflict; in fact, it stops the war that started the day the Islamic Republic was born.”[2]

What could drive a Christian to speak so casually about bombing another nation? It all starts with the covenant promise that God made to Israel. In Genesis 12, God says to Israel’s patriarch, Abraham, “I will make you into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you” (2–3). Evangelicals receive this verse as a mandate to support God’s Abrahamic people in the form of modern Israel to whatever violent end and at whatever financial or human cost. However, if the reader of Scripture progresses, he’ll find that the nature of this covenant is framed in conditional terms. Leviticus 26:3-4 uses the if/then grammatical structure of a subjunctive conditional: “If you walk in my statutes and keep my commandments so as to carry them out, then I shall give you rains in their season, so that the land will yield its produce, and the trees of the field will bear their fruit.”

But Israel did not keep their end of the covenant, and God, in his loving patience, decided to give them chance after chance, renewing their covenant at various points in Scripture. In the book of Joshua, He reaffirms His covenant with Israel and reiterates His warning against disobedience. Joshua says on behalf of Yahweh, “If you abandon the Lord and worship foreign gods, He will turn against you, harm you, and completely destroy you, after He has been good to you” (24:20).

Within the Abrahamic covenant then, there is a two-fold promise: The unconditional promise that through Abraham all nations will be blessed. This is an allusion to the coming of the Messiah whose line will persist through the Jewish people no matter what. Yet there is the conditional promise of general blessings; the material blessings of rain for the harvest, protection from enemies, and God’s provision of Holy Spirit-led guidance and sense of fatherhood over the nation of Israel as his children.[3] In other words, God promised to keep his Messianic promise of blessing to the Jews and that promise was kept through Christ. When Christ the Messiah did finally come, he came through the Jewish people. The gospels of Matthew and Luke even provide a genealogy of Jesus with Matthew going back to Abraham and Luke going all the way back to Adam.

But the Jews have rejected the Messiah. Acts 4:11 says, “Jesus is ‘the stone you builders rejected, which has become the cornerstone.’” So, God sent his gospel to the Gentiles through the Apostle Paul and engrafted them into the salvific tree of Israel. The promises that were meant for Israel have now been transferred to the Church. Whoever trusts in Christ for salvation becomes a citizen in God’s chosen spiritual nation — the Church. Circumcision, which in the OT was the sign and seal of the covenant that God made with his people to make them his own has been replaced by baptism. It serves the same purpose as circumcision as it is understood as setting someone apart from the world and bringing them into the covenant family of God’s people which is now the Church, not Israel.

Theologians have long called this observation supersessionism, which is directly informed by covenant theology. Covenant theology is a helpful interpretive guide to the meta narrative of the Bible. The Bible’s story unfolds in “chapters” of covenants. God made a covenant with Noah not to destroy the natural world even though he knew sin would continue to spread among it. He gave Noah the sign of the covenant in the form of a rainbow. He made a covenant with Abraham to bless his offspring materially and spiritually if his people would not follow other gods. The sign and seal of this Abrahamic covenant is circumcision, which is seen as a ceremonial act of cleansing and purification; a way to set the Israelites apart from her neighboring nations. He made a covenant with David that his kingship would be eternal. The sign and seal of this covenant was the throne, on which Christ now sits at the right hand of God the Father. In the New Testament, God made a covenant to anyone through Jesus Christ to be their God, if they abandon their false gods and idols and trust in Him through Christ alone.

The sign and seal of this new covenant is baptism. This is why Christians baptize their babies — It replaces circumcision as the ceremonial rite of induction into God’s covenant community. In this way, covenant theology makes a common-sense observation of the chronology of biblical salvific history. Zionist disagree with this way of viewing the whole Bible, and instead insist the Bible’s narrative unfolds in ages called dispensations. They believe that there are several ages in the salvific story and that we are currently in the “church age.” According to dispensationalists, there is a final coming age of Zion, where Christ will rule from Jerusalem for a thousand years. This theology gives Israel a sort of sacred status as the future center of God’s kingdom. Zionists angrily denounce covenant theology and its subsequent supersessionsim as “replacement theology”[4], because it replaces the idea of the chosenness of Israel with the chosenness of the Church.

It is confusing that Christian Zionists, while believing along with covenant minded Christians that salvation is found only in Christ, could simultaneously believe that the people who have whole heartedly rejected Christ are his chosen people. If they believe on the one hand that people who reject Christ, including Jews, spend eternity in hell, how could they on the other hand believe that an entire race of people who have rejected the only means of salvific blessings could be God’s chosen? If anything, the very opposite is true. St Paul likens Israel to Pharaoh whose heart was hardened by God before the Exodus from Egypt. It’s quite possible that Israel is under a special spiritual curse, as they continue to reject their Messiah who came through their own faith.

A more comprehensive explication of covenant theology than provided here is needed to fully understand its interpretive implication. However, it should suffice to say for now that dispensationalism is rather new in the history of biblical interpretation. The historic tradition of the church is also an important epistemological factor in discerning the Word of God in Sacred Scripture. The doctrine of the Church is passed on from one generation to the next, preserving the sacra doctrina of the apostles. This is what the Church means in the Apostles Creed when we say, “I believe in the Holy Catholic Church.” As St Vincent of Lerins said, “All possible care must be taken, that we hold that faith which has always been believed, everywhere, always, by all.”[5] Dispensationalism is as new as the nineteenth century. It does not mean that we don’t see doctrinal developments based on already-evolving truths come in more recent times. But it does mean that the church cannot accept an entire paradigm shift in interpretation. Covenant theology is the historic (traditionally) and commonsense (biblically and logically) method for understanding the whole of God’s Word. So, who are God’s people? The Church. Those who commits themselves to Christ, whether Jew or Gentile, belong to God and are a part of his chosen covenant family called the church. There is no room in the biblical meta-narrative for viewing the modern state of Israel or any ethnic group of people for that matter as God’s chosen people. God made a new covenant in Christ. The old covenant has been fulfilled in him and comes with new terms and conditions. Simply being Jewish does not suffice. As St. Paul writes in Romans 9:8, “In other words, it is not the children by physical descent who are God’s children, but it is the children of the promise who are regarded as Abraham’s offspring.” That promise is fulfilled in Christ.

Why the Jews?

However, this still does not answer why God chose Israel from the many peoples of the world to covenant with in the Old Testament. Here is the answer: God’s loving character and desire to save all people, from the worst of all nations and peoples to the best. Would God be God if He only chose the best of humanity? If He chose for Himself a people whom He, in his divine foreknowledge, knew would be the most obedient of all peoples, what kind of hope would that give to the imprisoned, the poor, and all of us who have sinned egregiously against the Lord (and that’s everyone)? What hope would lesser races have, that they too may be forgiven and saved? God chose the Jews, the very worst of humanity, and became one of them through Jesus Christ, that all of humanity, from the worst of us to the best of us might be saved. By taking on Jewish flesh in the incarnation of Christ, he made possible the redemption of those races and peoples even in the very pits of humanity, reconciling anyone who trusts in him to the Father. Referring to the Jews, God tells Moses in Exodus 32:9, “I have seen this people, and behold, it is a stiff-necked people.” But in Christ, God became the lowest form of human, a Jew, so that any one of us may attain salvation in Him and through Him alone. God has made a habit of choosing the worst of us. It is why he chose Paul, a persecutor of Christians to carry the gospel to the gentiles. It is why God chose Peter who denied Christ when asked if he knew him. It is why God chose James though he doubted Christ even while seeing him arisen. God would not be God if only the best had a chance at salvation. He loves the worst of us. But he requires that we repent of our sins and trust in Christ alone.

Conclusion

            Covenant theology is, therefore, the appropriate hermeneutic with which we should approach the biblical narrative. Its merits are easily observed in Scripture. It is believed and practiced in Roman Catholicism, Classical Protestantism, and Eastern Orthodoxy, and has been the prevailing method of biblical interpretation for the history of the church. The American public peers into Christianity and observes the rather loud dispensational voices commenting on current events and therefore believes that the church catholic (the whole church) thinks this way. Christianity, therefore, to the alt-right might seem off putting, given its claims concerning Israel. But it’s important to know that most of the church affirms a more reasonable interpretive method, one that severs the destiny of Israel from the church. It is my hope that if the alt-right understands that dispensationalism/Zionism is actually a minority view in the grand scheme of church history, and isn’t a view taken seriously by most theologians, perhaps they’ll give Christianity another look.

Nick Craig has a B.Sc. Religion, Liberty University and an M.A. Theological Studies, Houston Christian University

Bibliography

Elwell, Walter A, ed. Evangelical Dictionary of Theology. Grand Rapids, MI: Baker Book House, 1984.

Hedrick, Gary. “Replacement Theology: Its Origins, Teachings and Errors .” Shema, October 5, 2012. https://shema.com/replacement-theology-its-origins-147/.

Parker, Sandra Hagee. “Peace Through Strength When It Comes To Supporting Israel and Confronting Iran.” Jewish News Syndicate, February 5, 2025. https://www.jns.org/peace-through-strength-when-it-comes-to-supporting-israel-and-confronting-iran/.

Rea, Robert F. Why Church History Matters: An Invitation to Live and Learn From the Past. Downers Grove, IL: IVP Academic, 2014.

Svarte, Askr. Polemos: The Dawn of Pagan Traditionalism. Moscow, Russian Federation: Prav, 2020.

[1] Askr Svarte, Polemos: The Dawn of Pagan Traditionalism (Moscow, Russian Federation: Prav, 2020), Kindle location 221.

[2] Sandra Hagee Parker, “Peace Through Strength When It Comes To Supporting Israel and Confronting Iran,” Jewish News Syndicate, February 5, 2025, https://www.jns.org/peace-through-strength-when-it-comes-to-supporting-israel-and-confronting-iran/.

[3] Walter A Elwell, ed., Evangelical Dictionary of Theology (Grand Rapids, MI: Baker Book House, 1984), 277.

[4] Gary Hedrick, “Replacement Theology: Its Origins, Teachings and Errors ,” Shema, October 5, 2012, https://shema.com/replacement-theology-its-origins-147/.

[5] Robert F Rea, Why Church History Matters: An Invitation to Live and Learn From the Past (Downers Grove, IL: IVP Academic, 2014), 36.

Strength in numbers, power or truth?

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In his Christmas speech, recorded in the secular space of the former chapel of the Middlesex Hospital, King Charles lauded the ‘great religions’. Although he quoted Gospel, the monarch is not the ‘defender of the faith’ as claimed in the past, but ‘defender of faith’.

Charles III is a leading proponent of a one-world religion, although he is careful not to use such terminology. More work must be done in schools to prepare upcoming generations for such incongruence. And of course the status of the ‘chosen people’ will not be undermined.

The abominations following the alleged Hamas terrorist act of 7th October 2023, with the massacre of civilians in Gaza by Israeli forces, supported by the UK, USA and other Western governments, have stirred another awakening. Writers like me, previously immersed in the Left versus Right paradigm, had seen through the establishment defiance of the Brexit vote, the climate scam, and the contrived pandemic, to realise that all politicians (whatever their colours)  are following the same agenda. But whose agenda?

In my book Moralitis: a Cultural Virus (with Robert Oulds, 2020) I described how the psychosocial affliction known as Woke’ spreads like a contagious disease. I traced this back to the subversive ideology of the Frankfurt School. For using the term ‘Cultural Marxism’ the book was vilified by online news media such as Vice for peddling anti-Semitic tropes.

Of course I was aware that the Marxist professors were Jewish – that’s why they fled Germany in the 1930s. But I regarded this as coincidental; I was naïve to the International Jews’ role in the Bolshevik revolution in Russia, and to the targeting of Germany by an element that obsessed Adolf Hitler. Until a few years ago, I would not have doubted official history of the Second World War.

I have no animosity to individual people who are Jewish, any more than to people who are Muslim. But as a Christian I have found the last fifteen months revelatory about the relations between the Abrahamic religions. First, it became undeniable to me that Zionists are bent on destroying Christianity.

The 35% Christian population of Gaza has been ignored by Western media.  It is abhorrent for any nation or community to be subjected to genocide, but would you not expect the likes of the Daily Telegraph or the Church of England to be more concerned with the blitzing of Christians and their places of worship? An uninformed Westerner could be forgiven for thinking that Palestine is a ghetto of extreme Islamists. Israeli government ministers have overtly described the people of Gaza as subhuman and exhorted their annihilation.

It is objectively true that Jews run the world. They control the banking system, academe, the media and Hollywood. They have incredible power over US politics. The UK is no different: both major political parties have close links to Israel, and soon a Holocaust museum and memorial will be built next to the Houses of Parliament. Schoolchildren are taught that the Second World War was all about saving Jews from the Nazis (when I was at school, the Holocaust was hardly mentioned; I heard that one-and-a-half million Jews perished; this was later increased to four million, and now six million).

If Jews are so powerful, what is their goal? Is it just greed? Most Jewish citizens are not unfathomably rich. But undeniably the upper rungs of institutions and corporations are disproportionately occupied by members of a religion that comprises merely 0.2% of the global populace. Or is it a strategy of world domination? Ordinary Jews have no designs on a New World Order with them as masters and all gentiles as servants. But an emerging technocracy, as propounded by the World Economic Forum, will surely be led by people who are already rich and powerful — many of whom are nominally Jewish.

More sinister is the perceived onslaught on Christianity. Again, I doubt whether ordinary Jews harbour murderous hostility to their Christian neighbours.  But powerful Jewish interests are behind the various means of the fall of Western civilisation: mass immigration using Muslims as storm-troopers, imposition of transgender ideology, the audacious Black Lives Matter campaign and ‘decolonisation’ agenda, the contrived climate crisis and Net Zero puritanism, and exploitation of health and safety fears to build a surveillance society.

My understanding, until recently, was that the Jews are distinct from Zionists and the nasty government of Israel. And for most people who actually practise Jewish relgion, that certainly holds. But the Jewish faith, with its identity as God’s special people, has been manipulated by malign agents into something more akin to the Synagogue of Satan.

Last year I came across a highly controversial speculation on Islam. The Koran is known for its many verses hostile to the Jews. Yet globalist NGOs and oligarchs such as George Soros keenly promote migration of Muslims to the West, and seem as concerned by Islamophobia as anti-Semitism.  The state of Israel draws widespread support from right-wing Christians, because it is apparently surrounded by nations of Islamic hotheads who would like to wipe it off the map. Shouldn’t Jews be less supportive of sworn enemies?

The aforementioned conjecture is this: Islam was a Jewish invention. That would understandably be deeply offensive to Muslims, and it would also be too far-fetched to be taken seriously by any mainstream commentator (or indeed most of the independent media). I shall leave readers to look into this more (don’t rely on Google), with the historical indicators. However, while I cannot say that I believe it, it makes some sense to me. In my journey from having no interest in the Jews, to viewing this group as architects of multiculturalism, I can see that Christians are foolish to think of Israel or Zionists as their friends.

Having crucified Jesus Christ, Jewish leaders were troubled by the propagation of Christianity in the following centuries. In the seventh century the Arabian merchant Mohammed was divine conduit for a new religion that would be spread by the sword. Its blatant hostility to Judaism is perhaps a cover for the real source and purpose of Islam.

The three Abrahamic faiths co-exist, mostly in mundane harmony, but sometimes in conflict. While Muslims recognise Jesus as a prophet, to the Jews he was nothing but a criminal and impostor.  Christians, who are taught tolerance to the nonsensical extent that they are not allowed to fight for their survival, are the butt of Talmudic disgust. Is it too much to believe that the Jews would create a massive army of outsiders to destroy the faith that they thought was extinguished on Calvary?

No religion is more dangerous than Christianity for its followers. That has always been the plight, but in the secularised world of today, the defences are so weakened  that the Jews may finally claim victory. But while the Jewish religion has the privilege of power, and Islam strength in number and zeal, Christianity has the trump card of truth.