Stephen Wolfe’s work attempts to place God in his rightful, public place in a nation. The question is not whether we should contemplate such a proposition but in what way such a proposition needs to be installed. The absence of God in the public square is the de facto law of the land (2). Wolfe argues in his introduction that the leaders of our Christian society function as passive participants in the public square giving room for Rousseau’s disciples to rule over us while we bask in our pietism.
The book’s purpose is to “enliven in the hearts of Christians a sense of home and hearth and a love of people and country out of which springs action for their good” (5). This rekindling of the oikos receives even more precision when he defines a particular kind of nationalism. He sets the stage for what will be developed through the leviathan of 476 pages:
Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation to procure for itself both earthly and heavenly good in Christ (9).
He delves even deeper in his precision by arguing for a particular brand of Christian nationalism. He makes it clear in a footnote that he is “advancing a more Presbyterian form of Christian nationalism” (9). Nevertheless, he is at ease with a pan-Protestant vision where other traditions can incorporate their distinct contributions to the overall project. Such nationalism seeks to obtain the heavenly good, namely in Christ (11). This distinctly Christian platform provides the impetus for a totality of national action, which ranges from acts of sacrifice to mundane affairs (12). Christian nationalism functions consciously of its Christian status, working to define itself based on that fundamental identity.
The nation, then, serves to protect the administration of Word and Sacrament and to encourage society to partake of these things and “be saved unto eternal life” (15). The complete good of the nation is at the forefront of such endeavor and the only good is that which derives its meaning in Christ.
Evangelical and Reformed readers may become somewhat skeptical of Wolfe’s work when they note that he makes “little effort to exegete the text” (16) since he is not a theologian or biblical scholar. Nevertheless, he assumes a Reformed theological tradition and believes that such conclusions are drawn from the text. Further, he grounded his labors in 16th-17th centuries Thomistic premises, which he affirms comes from catholic Reformed tradition (18). This is made even more apparent when he concludes that “revealed theology serves to complete politics, but it is not the foundation of politics.” (19). In Wolfe’s apologetic, natural law takes a preeminent role in forming a Christianized nation.
While there are many different versions of Christian nationalism, Wolfe offers a stirring introduction and argues for a nationalism framed around scholastic theology rooted in Reformational history. The heavily footnoted introduction sets the stage for his case. We will consider in chapter one whether his anthropology provides the foundation for such a noble pursuit.
