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What Does Conventionalism Have to Do with the Rise of Christian Nationalism in the U.S.A.?

Updated: Sep 16

The rise of Christian nationalism in the United States has sparked significant debate in both academic and popular discourse. This ideology, which fuses a sense of national identity with Christian values and symbols, has deep historical and cultural roots. One of the intellectual frameworks that helps explain its persistence and appeal is conventionalism.


Conventionalism, as a sociological and philosophical concept, sheds light on how social norms, traditions, and shared practices shape collective identity and political ideologies. This blog post explores the intersection of conventionalism and Christian nationalism, examining how this relationship contributes to the ideological and cultural landscape of the U.S.A.


Understanding Conventionalism

Conventionalism posits that many of our beliefs, values, and practices are not grounded in objective truth but are instead the result of social agreements and traditions. In philosophy, conventionalism has roots in the works of thinkers such as David Hume, who highlighted the role of custom and habit in shaping human behaviour. Similarly, Émile Durkheim argued that shared norms and values create social cohesion, binding individuals into a collective whole.

In the context of religion and politics, conventionalism helps explain why certain ideas persist even when they face empirical or moral challenges. Traditions often gain legitimacy simply because they have been handed down through generations. They provide a sense of continuity, stability, and identity, even in rapidly changing social and cultural landscapes.


The Core Tenets of Christian Nationalism

Christian nationalism is not a monolithic movement but a spectrum of beliefs that emphasise the role of Christianity in defining the nation’s identity. Its proponents often argue that the United States was founded as a Christian nation, rooted in biblical principles and destined to fulfil a divine purpose. While historians and theologians debate these claims, Christian nationalism continues to exert significant influence in American political and cultural life.


Key characteristics of Christian nationalism include:

  1. Historical Revisionism: The belief that America’s founding was explicitly Christian, despite evidence of religious pluralism among the Founding Fathers.

  2. Sacralisation of National Symbols: The intertwining of Christian imagery with national symbols, such as the flag or the Constitution.

  3. Exclusionary Identity: The idea that true American identity is inherently tied to Christianity, often marginalising non-Christians or secular individuals.

  4. Authoritarian Tendencies: A preference for strong, centralised leadership that stringently enforces "traditional" values and aggressively opposes progressive social changes.



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The Role of Conventionalism in Christian Nationalism

Conventionalism provides a useful lens for understanding how Christian nationalism maintains its appeal and coherence. Here are three key ways in which conventionalism intersects with Christian nationalism:


1. The Power of Tradition

Christian nationalism draws heavily on historical narratives and traditions, whether accurate or mythologised. These traditions are often presented as self-evident truths, requiring little justification beyond their longevity. For example, the phrase "In God We Trust," adopted as the national motto in 1956, is frequently invoked as evidence of America’s Christian heritage. Conventionalism reinforces the idea that longstanding practices should be preserved, even when their origins are contested.


2. Social Cohesion Through Shared Norms

Conventionalism emphasises the role of shared norms in creating a sense of belonging and unity. For Christian nationalists, the fusion of religious and national identities offers a powerful framework for collective solidarity. Public rituals, such as reciting the Pledge of Allegiance or singing patriotic hymns, reinforce this sense of unity by embedding Christian and national symbols in everyday life.


3. Resistance to Change

Conventionalism often resists challenges to established norms, viewing them as threats to social stability. This resistance is evident in Christian nationalist opposition to secularisation, multiculturalism, and progressive social movements. By framing these changes as attacks on "traditional" American values, Christian nationalism mobilises support for policies that seek to preserve the status quo.



The Risks of Conventionalism in Christian Nationalism

While conventionalism can provide stability and a sense of identity, it also carries significant risks, particularly when linked to exclusionary or authoritarian ideologies. In the case of Christian nationalism, conventionalism can:


  • Reinforce Inequality: By elevating certain traditions and identities over others, Christian nationalism marginalises those who do not conform to its vision of American identity.

  • Suppress Critical Inquiry: The emphasis on tradition can discourage critical examination of historical narratives and social norms, perpetuating misconceptions and injustices.

  • Fuel Polarisation: The blending of religious and national identities can deepen divisions between different social and cultural groups, making dialogue and reconciliation more difficult.



A More Inclusive Vision

For Christians concerned about the rise of Christian nationalism, it is essential to engage critically with the role of conventionalism. This involves:


  1. Interrogating Traditions: Examining the historical and theological foundations of Christian nationalist claims and our own beliefs, separating distortion from reality.

  2. Promoting Pluralism: Emphasising the biblical call to love and serve all people, regardless of their religious or national identity.

  3. Advocating for Justice: Challenging systems and ideologies that perpetuate inequality, exclusion, or oppression.


By fostering a theology that prioritises humility, inclusivity, and justice, Christians can resist the distortions of nationalism and contribute to a more faithful witness in the public sphere.



Conclusion

Conventionalism plays a significant role in the rise and persistence of Christian nationalism in the United States. By appealing to tradition, shared norms, and resistance to change, Christian nationalism constructs a powerful narrative of identity and purpose. However, this narrative often comes at the cost of marginalising others and perpetuating misconceptions about history and theology.


For Christians committed to the gospel, this moment presents both a challenge and an opportunity: to critically engage with the intersections of faith, politics, and culture, and to offer a vision of the kingdom of God that transcends earthly nationalism. Such a vision invites all people to participate in the redemptive work of Christ, grounded not in exclusionary traditions but in the inclusive and transformative love of God.



References

  • Anderson, Benedict. Imagined Communities: Reflections on the Origin and Spread of Nationalism. London: Verso, 1983.

  • Bellah, Robert N. Civil Religion in America. Daedalus, vol. 96, no. 1, 1967, pp. 1-21.

  • Durkheim, Émile. The Elementary Forms of Religious Life. Translated by Karen E. Fields. New York: Free Press, 1995.

  • Hedges, Chris. American Fascists: The Christian Right and the War on America. New York: Free Press, 2006.

  • Hunter, James Davison. Culture Wars: The Struggle to Define America. New York: Basic Books, 1991.

  • Kidd, Thomas S. God of Liberty: A Religious History of the American Revolution. New York: Basic Books, 2010.

  • Marsden, George M. Fundamentalism and American Culture. New York: Oxford University Press, 2006.

  • Smith, James K.A. Awaiting the King: Reforming Public Theology. Grand Rapids: Baker Academic, 2017.

  • Whitehead, Andrew L., and Samuel L. Perry. Taking America Back for God: Christian Nationalism in the United States. Oxford: Oxford University Press, 2020.

  • Wolfe, Stephen. The Case for Christian Nationalism. Moscow: Canon Press, 2022.


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