[1] The theological roots of Christian Nationalism can be found in the dominionist theology of Calvinist Rousas John Rushdoony. Considered the father of Christian Reconstructionism, Rushdoony, in the Institutes of Biblical Law, championed biblical covenantal mandates as the basis for theonomy, and promoted the submission of all aspects of society to “Christian values.” Rushdoony’s thought provided the ideological blueprint for contemporary evangelical Christianity’s social agenda and project ranging from home schooling to political activism. Francis Schaeffer, a second prominent figure in the Christ Reconstruction movement, promoted a “Christianizing of society” in a trilogy of books produced in the 1970’s. In a treatise entitled Art and the Bible, Schaeffer lamented the “lack of Christian entertainment” and art (127).
[2] At the core of Christian Nationalism is the belief that the United States was founded as a Christian nation, and that believers should hold political authority and dominance. America must be governed by biblical law, subordinating all aspects of society to these biblical mandates. The mandate for evangelicals, as outlined by Rushdoony and Schaeffer, was to take back society from the demonic and corroding influences of secularism and pluralism. Dominionists believe that evangelicals must “Christianize” and dominate seven key spheres of societal influence: religion, family, education, government, media, arts & entertainment, and business & economy. The plan began more than fifty years ago with the efforts of Bill Bright and Loren Cunningham (1-12). The dominionist agenda has been actively and exponentially expedited by Trump’s second administration, with the implementation of Project 2025, and the extraordinary disproportional influence of evangelical power brokers in every governmental agency.
[3] Matthew Boedy, a University of Georgia professor of rhetoric and composition, provides an exhaustive and illuminating examination of the decades long process of Christianizing American society in the above mentioned seven key spheres of influence. Boedy points out that the foundation for the mandate was initiated during Trump’s first term, linking his prosperity Gospel religious advisors with culture war activists. This period also provided that ascendency of activist groups such as Turning Point USA that actively promoted Christian Nationalism and the Seven Mountains Mandate. Boedy warns that the movements control of these seven spheres undermine democracy, religious freedom, and civil liberties.
[4] After a thoughtful exploration of the movements formation and key figures in the introduction, each subsequent chapter discusses the agenda, efforts, and effects of the mandate on each of the spheres.[i]
[5] Chapter One examines the efforts of a “fringe” group’s—God’s 1776 Project—effort to address the mountain of education by attacking secularized higher education, the indoctrination of students by godless radical liberal ideologies, promoting tax payer funded vouchers as “parental choice,” and infiltrating school boards throughout the country. This well-funded group funded “grassroot” movements including Turning Point and Moms for Liberty. Their effort targeted institutions from kindergarten to universities, public education, and elite (Ivy League) institutions.
[6] Central to Project 2025’s agenda was “the massive reduction in the size [and impact] of federal government… From eliminating departments to erasing entitlement programs to slashing spending” (43-44). Evangelical Christian Nationalists see this as a way to replace the government with one based on biblical principles and dominion. Chapter Two explores how proponents of the government mandate use culturally divisive issues—LGBTQIA, abortion, and gun rights—as steppingstones to the promotion of Christian Nationalism and “spiritual revival” of America (74).
[7] In Chapter 3 Boedy presented a frightening anecdote of an evangelical pastor’s active participation in the 2021 capitol insurrection based on the belief that the church needed to be purified from demonic influences. White evangelicals are particularly critical of mainline Christianity and historic Black churches “as theologically suspect’ (60). The religious mandate is perceived as a spiritual war against a godless culture buttressed by a misguided theological heterodoxy. The divine mandate is for the Church to exert its spiritual influence in every arena of the society in which it exists” (71). Underlying to the societal and culture rot, encouraged by mainline Churches and ignored by the Black church, is the deterioration of the traditional family (Chapter 4). “Transgenderism” has become a targeted villain since it purportedly targets children, undermines traditional gender roles, and destroys the family unit. “Transgenderism,” it is believed “should be completely eradicated from public life” (79). The mandate encourages strengthening the family by attacking those elements, practices and proponents that weaken the institution of marriage and the traditional family (81). The solution is the promotion of a benevolent patriarchy, trad-wives, the rejection of feminism, and the elimination of “gender confusion” (gender diversity).
[8] The business mandate (Chapter Five) promotes the “great transfer of wealth” from the evil rich (particularly George Soros and his Open Society Foundation) to true followers of God (98). Proponents of the mandate believe that “God wants capitalism as America’s economic system” (99). The theology supporting this mandate is the so-called prosperity gospel promoted by “marketplace” ministers, apostles, and evangelists. These figures encourage “biblical entrepreneurs” to invest in the creation of “Christian banks, Christian hotels, and Christian shopping centers.. that [will] keep the church at the center of the believer’s daily life” (103-104).
[9] Chapters Six and Seven address the need to Christianize the most influential segments of society—the media and entertainment. Proponents of the mandate believe that “the secular media remains the devil’s well-financed and well-ensconced propaganda machine” (115), indoctrinating, brainwashing, and manipulating the masses to accept humanism and secularism. In response, not only did conservatives wage a war with the traditional media, but they have also established their own media outlets, broadcasting operations, and television/radio networks. Schaeffer’s treatise on art promoted the idea that Christian art should compete for the minds and hearts with secular, and overtly anti-Christian art, providing a gateway to biblical content. As early as the 1980’s, conservative evangelicals pointed out the paucity of Christian entertainment. Pat Robertson’s Christian Broadcasting Network (TBN) quickly filled the void by providing entertainment ranging from newscasts to animation, fulfilling the mandate to produce spiritually edifying content. This effort to Christianize entertainment has extended to sports, popular culture, films, and social media. Boedy points out that bad actors have utilized “entertainment… sports and pop culture as weapons” as distractions to undermine and destroy our society (143). Herein lies the backfire effect of the entertainment mandate.
[10] Although Boedy does not provide or recommend a solution, his book does serve as a warning. We are faced with the anti-pluralistic and anti-democratic threat of Christian Nationalism. At best, there will be a disillusionment with the seven mountain mandate and a productive response. At worst, we will be dealing with long term repercussions that will take decades to undercut and replace. It does not help that we have an administration that promotes the mandate values and agenda in an attempt to distract from its own agenda of maleficence, upward wealth distribution, and plutocracy.
[i] Below is a link for Bible group study and discussion:
Also, a link for a book club study:
William Rodríguez is Assistant Professor of Religion and Philosophy at Bethune-Cookman University, Daytona Beach, Florida. He serves as Book Review Editor for the Journal of Lutheran Ethics.