In an era of polarized politics, a movement known as Christian Nationalism has gained traction among some evangelical circles, advocating for the United States to be governed explicitly under Christian principles.

Proponents envision a nation where biblical law shapes legislation, public education, and cultural institutions—a “kingdom of God” built through political dominion. Yet a rigorous examination of the Bible, the historical standard for Protestant literalism, reveals this vision as a profound folly.

Rooted in amillennial and postmillennial eschatologies popularized by Augustine of Hippo, Christian Nationalism rejects the Bible’s literal 1,000-year reign of Christ (Revelation 20:1–6) and deceives believers into usurping the Savior’s role. The Great Commission passages—Matthew 28:16–20, Mark 16:14–20, Luke 24:44–49, and Colossians 1:21–29—command evangelism, discipleship, and patient suffering, not theocratic conquest.

This analysis, grounded in Scripture and history, exposes the movement’s theological errors, historical perils, and alignment with the deceptive spirit of “Mystery, Babylon the Great” (Revelation 17:5).The Bible’s eschatology is unequivocal. Revelation 20 details a literal millennium six times: Satan bound for “a thousand years” (v. 2), saints reigning with Christ for “a thousand years” (v. 4), and a final rebellion “when the thousand years are expired” (v. 7). This follows Christ’s return as King of kings (Revelation 19:11–16), with His feet on the Mount of Olives (Zechariah 14:4). Israel is restored nationally and spiritually—“all Israel shall be saved” (Romans 11:26)—and the church reigns with Christ, not for Him.

Premillennialism, the literal view, holds that Christ establishes this kingdom personally, not through human effort. Christian Nationalism, however, draws from amillennialism and postmillennialism, both tracing to Augustine’s City of God (circa 413–426 AD). Amillennialism allegorizes the millennium as the current church age, with Satan “bound” symbolically. Postmillennialism posits the church gradually Christianizes the world, ushering in a golden age before Christ’s return.

Both reject a future literal reign, replacing it with the church’s dominion. This stems from Augustine’s Replacement Theology, which spiritualized Israel’s promises (Ezekiel 37; Isaiah 11) as fulfilled in the church, laying groundwork for the Roman Catholic Church (RCC) to claim universal authority. The Great Commission demolishes dominionist pretensions. Matthew 28:18–20 declares, “All power is given unto me… Go ye therefore, and teach all nations, baptizing them… teaching them to observe all things whatsoever I have commanded you.”

Christ alone holds power; the church’s mandate is evangelism and discipleship, not legislation. Mark 16:15 commands, “Go ye into all the world, and preach the gospel to every creature,” with signs following believers, not political victories. Luke 24:47–49 instructs, “Repentance and remission of sins should be preached… tarry ye… until ye be endued with power from on high”—a call to wait for the Holy Spirit, not seize state power.

Colossians 1:24–28 reveals Paul’s mission: “warning every man, and teaching every man… that we may present every man perfect in Christ Jesus,” through suffering (“fill up… the afflictions of Christ”), not societal conquest. These passages emphasize individual salvation, global witness, and patient endurance—not national theocracy. Christian Nationalism’s “Seven Mountain Mandate”—conquering government, media, education—contradicts Christ’s words in John 18:36: “My kingdom is not of this world.”

Daniel 2:44 affirms, “The God of heaven shall set up a kingdom,” not human activists. The folly lies in arrogance: assuming the church must build what Christ explicitly reserves for Himself. History bears grim witness. Augustine’s allegorical framework, inherited by the RCC, birthed the Holy Roman Empire—a fusion of church and state that justified crusades, forced conversions, and the Inquisition. Revelation 17:6 describes this harlot “drunken with the blood of the saints,” riding a political beast (v. 3).

Puritan New England, influenced by postmillennial optimism, established a “city on a hill” that devolved into the Salem witch trials. Modern Christian Nationalism echoes this, promising a “Christian America” while ignoring 2 Timothy 3:12: “All that will live godly… shall suffer persecution. ”The movement’s antisemitic undertones compound the error.

By viewing America as a “New Israel,” it steals promises belonging to ethnic Israel (Romans 11:29: “The gifts and calling of God are without repentance”). This revives Augustine’s Replacement Theology, which historically fueled pogroms—from the Rhineland massacres (1096) to Spain’s expulsion (1492). The Bible warns, “Boast not against the branches” (Romans 11:18).

Scripture anticipates peril, not progress: Matthew 24:21 foretells “great tribulation,” and 2 Thessalonians 2:3–4 warns of the Antichrist exalting himself before Christ’s return. Christian Nationalism’s optimism blinds believers to coming trials, distracting from the true mission: preaching repentance (Luke 24:47) and making disciples (Matthew 28:19).

The Bible offers clarity. Christ returns to rule with a “rod of iron” (Revelation 19:15), not through ballots. The church’s role is to witness (Luke 24:48), suffer (Colossians 1:24), and wait (Luke 24:49). Christian Nationalism, birthed from allegorical deception, aligns with Mystery, Babylon’s empire-building (Revelation 17:18). True biblical faith rejects dominionism, embracing humility: “Thy kingdom come” (Matthew 6:10)—a prayer, not a platform.

In pursuing earthly power, Christian Nationalism risks becoming the very beast it claims to tame. The Bible calls believers to a higher allegiance: preaching Christ crucified, discipling souls, and awaiting the King who alone builds His everlasting kingdom.

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