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Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation, in order to procure for itself both earthly and heavenly good in Christ.
Definition: Christian Nationalism
The purpose of this book is to show that Christian nationalism (as defined) is just, the ideal arrangement for Christians, and something worth pursuing with determination and resolve.
my intent is to continue in (or perhaps help resurrect) the Reformed political tradition’s commitment to complete, analytical, and demonstrative argumentation.
Christian nationalism is nationalism modified by Christianity.
You have no idea how to write a definition, do you?
The purpose or final cause of Christian nationalism is to establish the best possible conditions for the procurement of what I call the “complete good”—the goods of this life and of the life to come.
Pagan and secularist nations are true nations but they are incomplete nations. Only the Christian nation is a complete nation.
The first is that I assume the Reformed theological tradition, and so I make little effort to exegete biblical text. Some readers will complain that I rarely appeal to Scripture to argue for my positions. I understand the frustration, but allow me to explain: I am neither a theologian nor a biblical scholar. I have no training in moving from scriptural interpretation to theological articulation.
Then what makes you think you should be writing a book explaining a "Christian" position on anything?
As we shall see, an important question is whether a Christian nation can refuse to allow the immigration of fellow Christians from foreign lands. I argue that they can.
Since this book is not intended to be a complete work of political theory, my account of man in each state is not exhaustive. I include only what grounds my defense of Christian nationalism, though I chose some of the content specifically to challenge modern-day prejudices that hinder the reception of it.
I offer a classical Protestant understanding of man and his relations, and I rely heavily on the classical Protestant tradition.
I assume much from this tradition, as a complex argument involving theology, philosophy, and politics must start somewhere.
Adam’s race, as it spread across the earth, would have formed distinct civil communities—each being culturally particular. The nation, therefore, is natural to man as man, and the matured earth would be a multiplicity of nations. I now turn to discuss how the fall and redeeming grace affect the nature of man and his social relations.
You have ZERO evidence of this. Any notion of a “Christian Nation” is completely contrary to what Christ came to bring.
