Christian Nationalism: A Book Review

Author’s Note:  For the sake of this review, I am referring to the print copy of the book, released in 2022, and published by Gab AI, Inc., and produced in Orlando, FL.  All page references refer to this addition, in the event that future editions or edits are made and the book is republished.  There is an Amazon Kindle version of the book available at the time of this writing, as well.

On Friday, 9 September 2022, I received my copy of Christian Nationalism: A Biblical Guide For Taking Dominion And Discipling Nations, by Andrew Torba and Andrew Isker.  The book is a relatively quick read, spanning one-hundred-thirty-five pages, primarily double spaced, and those pages include reference materials, author biographies, and a Table of Contents.  The book, consequently, has about one-hundred-twenty-five pages of directed content, to include a prologue by Shane Schaetzel.  I read the book over coffee on Saturday morning in about two hours.  It was two hours well spent.

To begin, Christian Nationalism’s main thesis is that Christians have a moral and spiritual obligation to actively seek and achieve Christian political, cultural, economic, and societal objectives within their home countries, among their home nations.  It is not enough to simply sit back and accept a secular-driven divorce of Jesus from the political dynamics of the state.  Rather, Christians must work toward reestablishing a Christ-centered society and government, whether it is found within the current established order or in a distinct new order.  As the book clearly states, attempting to seize power over the existing state mechanisms may not be the best way to achieve these goals.  Instead, “Christians refusing to participate in the wicked and corrupt system” (P.25) is the basis upon which Christians can establish a parallel path.  The authors make clear that they “are not seeking to take command of a sinking ship…” (P.25)

Thematically, Torba and Isker’s Christian Nationalism reinforces a constant mantra of Identity Dixie.  Despite the attempts by our enemies to define us, Identity Dixie seeks a free and independent South – Dixie – grounded by Christian principles and governance, and reestablishes Southern cultural, societal, and legal norms.  Secede is our directive; secession is our goal.  This means secession in every facet of our lives.  Our men are commanded to dress better while modern men dress like slobs.  Our wives and daughters do not debase themselves in scantily clad outfits.  The men of Identity Dixie have sworn off pornography, drugs, and immoral degeneracy.  Our people are driven to rise above Hollywood characterizations of the South.  The toothless hillbilly with the sister in Daisy Duke shorts is their pathetic attempt to depict our culture as lesser.  At Identity Dixie, our heroes wear suits to church on Sundays.

Our heroes are John Calhoun, Robert E. Lee, Daniel Morgan, Manse Jolly, Nathaniel Bacon, Robert Lewis Dabney, Stonewall Jackson, George Washington – genteel Southern men, graced by God and in Christian truth, capable of action and war when necessary.  Contrary to that which our detractors would like to levy upon us, Identity Dixie does not seek to re-impress black people into slavery.  We are different peoples, from different Nations.  We do not seek to kill Jews; we seek their conversion or their peaceful self-deportation – may they go in peace.  Identity Dixie seeks a peaceful separation from a United States that more broadly does not share our values, history, culture, or identity, and in so doing, we wish the best for others who may seek the same.  We, too, do not seek to take “command of a sinking ship,” we wish to remove ourselves entirely from the Titanic that is Washington, DC.  It appears that Torba and Isker feel similarly in many, but not all ways.

Returning to the book, Christian Nationalism attempts to achieve what appears to be five core goals: (1) define Christian Nationalism (the concept) at a time within which the term is being defined by its adversaries; (2) awaken Christian hearts to a more active sense of Christian identity (distinct from Christian Identitarianism); (3) establish a historical framework from which the Christian can understand that secularism is an aberration; (4) inspire through Biblical verse a better understanding of Christianity in the public sector; (5) a call to action. The book achieves these objectives.  Many of the themes of the book dovetail with the writings of Identity Dixie over the past seven years, especially the federalism the book advocates.  It does not shy away from taking principled positions on Judaism, especially Talmudic Judaism, nor for that matter, Dispensationalism.  As such, I suspect that the enemies of Christian Nationalism as a concept – not just the book – will find a number of so-called Christian leaders condemn the book and the concept.  That stated, I suspect any true Christian reading the book will appreciate the longitudinal logic expressed from beginning to end that lends itself to very little criticism.  In effect, the primary thesis of the book is reinforced by each chapter, before smartly reinforcing its thesis in the conclusion.

Throughout the book, Torba and Isker establish that the world is not a place abandoned by an aloof God, whose Kingdom is in Heaven.  That is a crucial argument that is often overlooked by modern Evangelical Christians.  Quoting the book:

“Many Christians will read this book and rightfully say that God’s Kingdon is not of this world.  The problem is that coupled with this belief, they also believe that the earth is therefore the Devil’s playground and there is not much we can do to stop it… This way of thinking denies the authority, Kingship, and dominion that Jesus Christ has over this entire earth.” (P. 24)

Arguing within that context, the authors make a compelling argument for Christian dissent.  They effectively indict the guardians of the modern order – bankers, politicians, big tech, etc. – for the crime of antichristian suppression and overt evil.  “Our dissent against the ruling Regime must be rooted in the desire to preserve liberty and live authentically according to God’s Word…. What we are facing today is so much more than just censorship. We are facing the total replacement of good and Holy things with filth and decay.” (P.29 & P.30)

Unlike many treaties seeking to inspire Christian dissidence, Torba and Isker do not say this will be an easy or a quick fix.  There is no prayer or magical incantation that will simply rise us up.  In fact, the authors deride the notion of a Rapture (P.86/87) or immediate fix.  Instead, they soberly warn that a reversal will take generations – seven to be specific – “We need to be in this for the long haul.” (P.34) By that, the authors reference a constant theme at Gab.com, which is the importance of a parallel infrastructure.  In effect, they challenge Christians to build a Christian alternative, while allowing the antichristian status quo to collapse under the weight of its own sins.

One area within which I believe the authors could have explored was the abrogation of Christian leadership and responsibility with those in whom we place our trust.  In this regard, the root of the problem, in my opinion, derives from the taxation laws of the United States government and the Johnson Amendment.  Specifically, Christian faith “leaders” choose to remain silent in order to keep their 501(C)3 tax-free status.  They are handcuffed by a fear of violating a law introduced in 1954 that lead to a choice between tax-free status or scriptural truth.  Torba and Isker effectively prosecute the failure of Christian leaders to act as leaders.  “As our nation is surrounded by the mandatory celebration of sodomy for an entire month, the mainstreaming of child genital mutilation, and every perversion in between, Christians are desperate for leaders who will fight such things.” (P.43) Exploring the “why” Christian “leaders” chose to surrender this core responsibility of leadership would have been a good addition that ties back to the Forward by Schaetzel which distinguishes “secularity” from “secularism.” (P.9)

Two areas that Identity Dixie has long fought against are admirably addressed in the book, and they are crucial for the achievement of any substantive secession movement, whether that comes in the form of Southern secession or Christian secession: (1) the Jewish relationship to Christianity and (2) the deleterious impact of Dispensationalism on modern Christianity.  In fact, an entire chapter is dedicated to each subject.  Chapter Four takes Talmudic Judaism head-on, without being so-called “antisemitic” (a term I will tackle in a moment).  Chapter Eight takes on Dispensationalism.  Both concepts have been anchors around the necks of our Southern people for related reasons and demand greater exploration.

In Chapter Four, “This is Not a Judeo-Christian Movement,” Torba and Isker go straight for the gut on this faith-based understanding of Christianity and its relationship to Judaism.  “The Christian religion was not formed out of modern Judaism.  Christianity alone is the true biblical religion.” (P.55; emphasis their own) This is a perpetual theme of Identity Dixie’s Christian content because the idea that the Jewish people are “co-Chosen” or in some way enjoy a pass due to an Abrahamic Covenant has been weaponized by our cultural enemies to impart fear into the hearts of Southerners who are too afraid to break free from the chains of geographic Israel worship.  The authors begin the chapter by imploring the Jewish people to reconcile with Jesus Christ as their Savior. (P. 53) They later, in Chapter Seven, place the blame of that which effectively became Christian subordinance to Judaism, on the expansion of the antichristian Schofield Reference Bible (P. 89), which gained broad acceptance by Evangelicals in Dixie to the detriment of Dixie and Christianity in the 20^th Century.

What is more profound, and likely to resonate in the hearts of Christians whose eyes and ears are not completely closed off, was the definition of “antisemitism” posited by the book.  “Only repentance and faith in Jesus Christ will save them [the Jews].  Far from being ‘antisemitic,’ a proper understanding of this shows heartfelt concern for their souls!” (P.63) This statement is one that Identity Dixie has held and maintained for a long time, even after being defined by the Southern Poverty Law Center (SPLC) and the Anti-Defamation League (ADL) as “antisemitic.”  John 3: 18 is quite clear, “He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.” As Torba and Isker reiterate, and I have personally stated on Gab and in previous writings, true “antisemitism” would be grounded in such a profound hatred, that I would NOT proclaim the Word of God and consequently, would allow Jews to simply die and suffer eternal damnation.  In effect, telling Jews they are “already lost, so why bother,” would be antisemitic to the Christian who believes in the power of Jesus’ salvation.  This is something that a narcissistic Jewish supremacist like Jonathan Greenblatt is incapable of understanding.

As stated previously, the longitudinal logic of the book begins to bring its argument for a Christian awakening and resistance back toward its reinforced conclusion.  Chapter Seven, entitled “The Time for Lukewarm Christianity is Over,” underpins the title of the chapter.  “The tolerance of the generations before us has led to the subversive takeover of every facet of society and even the faith by the global elite.” (P.82) “Christians need to rise up and proclaim the name of Jesus Christ the King of Kings to the world.” (P.80) Christian Nationalism places action at the feet of professed Christians to take on the mantle established by Christ to do the hard work and suffer the societal ostracization of being Christians in more than just name – but in everything.  This leads, however, to a stumbling block toward that action that has hurt Southerners and Christians writ large: that which the authors call “pessimistic eschatology.” (P.86)

Dispensationalist rhetoric has devastated the South.  Dispensationalism has devastated Christianity.  The general belief that the end times are nigh, and consequently our world is simply not worth the effort, has certainly manifested in a surrendered posture.  The authors rightfully establish that modern Christianity has devolved from one in which soaring buildings and societies were built in the Name of God to one in which Christians are effectively sitting around, awaiting a magical removal.  Why?  “If in the back of your head you are expecting everything you have devoted your life to being destroyed, you are not going to pursue anything that takes generations to build…” (P.89)  It is here that the book hits its crescendo: “Any movement determined to obey Christ’s command to disciple our nation cannot be rooted in pessimism and an expectation of failure.” (P.95)

After reestablishing the importance of a Godly and Christian Church and community in Chapter Nine, Chapter Ten, entitled “Total Victory is Inevitable,” hits the points of the book in rapid and unapologetic succession.  “We can and must reclaim the pulpit,” (P.106)… “…we must be prepared to wage a multi-generational spiritual war…” (P.107)… “Our victory is inevitable if we plan, build, and play the long game.  Our victory is inevitable because the war was already won on the cross.” (P.108) Christian Nationalism acts as both an inspiring treatise and a call to arms – not violence, but spiritual, moral, and physical determination in Christ.

To be sure, there are points of the book that the Identity Dixie community will not accept, such as the notion that America is a nation (P.39).  Our understanding of Nation is a distinct people, and we have a definition that is better articulated by Schaetzel, when he writes in the opening of the book, “These United States of America are a Union of different states, and not a ‘country’ in the proper understanding of the word.  Rather, the states themselves are countries…” (P.11) We, at Identity Dixie, agree.  As such, hailing from different countries, we find within our geographical confines “Nations,” that are distinct and should secede from the prevailing, ruling order.  By “Nation,” we mean a people with a distinct identity.  Schaetzel seems to agree to some extent with his recognition that Christian countries (American states) will take different forms. (P.12) But this disagreement is minor in the overall context of an otherwise inspiring book.

In sum, I strongly recommend this book.  It is a good start to understanding a possible alternative to the Regime and modernity.  Nationalists should seek to learn from successful and unsuccessful movements.  Christians should seek inspiration within the Word and from one another.  In this regard, Torba and Isker achieve with Christian Nationalism.  I suspect this will not be the last book they write.  Hopefully, future books will establish essays that explore direct action strategies to achieve the goals they laid out in the book.  Regardless, I whole heartedly endorse Christian Nationalism and hope other Christians read it, as well, if for no other reason than to take away the following message: in Jesus, there is a better way – let’s get to work!