Nationalist and/or Populist Political Movements – How do Evangelicals Vote and Respond?
by Evert Van de Poll
Swing to the right – also among Evangelicals
The elections for the European Parliament on 9 June 2024, as well as recent parliamentary elections in the Netherlands, France, Germany, Austria and other countries, have illustrated a profound change in the political landscape that is taking place across the continent. Besides the traditional parties, divided into right-wing, centre and left-wing, new political formations have emerged which are transforming the political landscape. Most notable is the growing appeal of nationalist parties and of populist political leaders. The combined result of the latter in elections varies from 10 to 35 per cent nationally, and even more in some regions.
There is a growing attraction of these kind of parties and political leaders among the Christian electorate, including evangelical Protestants. Various evangelical leaders are concerned and critical towards this trend, which raises the question whether or not a nationalist political stance is compatible with evangelical identity.
During the joint conference of the EEA and FEET (Fellowship of European Evangelical Theologians) in Prague, 23-27 August 2024, Evert Van de Poll, professor of religious studies at the Evangelical Theological Faculty in Leuven, presented a paper on this very hot issue. In that paper he first looks at nationalism, what it is and how it is expressed in various ways, populism and how it relates to nationalism. Then he analyses the different positions of evangelical Protestants. We hear the voice of leaders who warn against parties with a nationalist agenda, but do we also hear the ‘voice’ of those Christians who vote for them? What are their motivations? Finally, Evert outlines an evangelical response, based on biblical considerations.
Here is the final section of Evert’s paper, in which pastors, leaders and Christians engaged in society and politics, will find counsel and practical suggestions.
Evangelical response
How can or should churches respond to the upsurge of nationalism in general, and in particular to the way in which it plays a key-role in populist movements? Here are some possible ways of reflection and action, which leave it to each of us to respond in a concrete way.
1 Biblical teaching on nationhood and identity
To begin with, there is an urgent need for consistent biblical teaching on the relation between nationhood and faith identity in our churches and organisations, and how to live together as different neighbouring nations. We can only briefly touch on this, by making three points:
1.1 The particular and the universal
There are two lines in the Bible that should be kept in balance: the particular line of Israel and the other nations, tribes and peoples, each of which has a specific identity and historical experience – and the universal line that all people share the same human dignity as created in the image of God and that all people are the object of salvation through Jesus Christ. These lines are clearly visible in Paul’s address to the philosophers on the Areopagus:
From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us (Acts 17:26-27).
These are the two lines of national people Israel on the one hand and the spiritual people of the Church that run parallel, even in the final consummation of the new creation.
1.2 Positive and negative side of nationhood
Moreover, the Biblical authors speak about nations and nationhood in different ways. On the one hand, tribes, peoples and nations have a place in God’s purposes, providing a sense of common identity, security and purpose. It is through the diversity of nations, languages and countries that humanity fulfils its cultural mandate. The differences between cultures create boundaries and a certain degree of dispersion of the human family, but this is precisely how God restrains the will of some to dominate others, and how He prevents the potentially limitless evil of a fallen human race once it is unified. But even empires, for all the oppression they bring with them, can be instrumental in upholding good things and advancing the work of God.
On the other hand, from Genesis 11 onwards the Biblical authors also see the nations in a negative light. The pride and arrogance exhibited in the building of the tower of Babel result in the Lord’s discipline: division and mutual incomprehension. The blessed state of the human family, characterised by unity and coherence, has been transformed into a relationship of irritation, alienation and insecurity.
In articulating a Biblical view on nationhood, we should therefore strike a balance between the positive aspect of diversity of cultures in response to the divine culture mandate and the negative aspect of fragmentation, division, competition and rivalry. The nations are the communities that arise in the course of human history, now affected by sin, but also upheld by both the blessing and judgement of God’s sovereign rule over human life on earth.
1.3 National identity and faith identity in Christ
Furthermore, there is a balance to be maintained between national identity and faith identity in Christ. Christians have a ‘dual nationality’ so to speak. They are called to live out their eternal Christian identity that transcends ethnic and cultural boundaries, within the earthly community of which they are part, as part of the people to which they belong, ethnically, culturally, and/or politically.
The distinctions of nation, ethnic origin, gender and social status do not determine the believers’ standing before God or one another (Gal 3:28; Col 3:11). That is the universal aspect of the Gospel and of the Church, Body of Christ. But this is not to say that these aspect of human identity no longer exists, or that they become irrelevant. The distinctive ethnic and cultural identities of believers remain. Paul is still aware of himself as being part of the Jewish nation, ethnically, culturally and even religiously. He follows the traditions of His people, but He insists that these should not be imposed on non-Jewish believers. There is diversity of expressions of the Christian life. Unity in Christ is not uniformity, it presupposes the diversity of tribes, peoples, nations and their cultures.
2 Patriotism: inclusive and peaceful nationalism
What are the conditions for Christian support of nationalism, rightly understood? Our Christian identity is incompatible with a form of nationalism which recognises only the good of its own people and seeks only its own fulfilment, neglecting the rights of others. The antidote to such nationalism is patriotism, a love of one’s own country that recognises the same rights of every other nation. Patriotism is a good basis for seeking collaboration and mutual exchange between different nations.
Christians will oppose exclusive nationalism, in which people of other ethnic and cultural origin are rejected, and militant nationalism, that wants to impose itself on other nations. Instead, Christians can support an inclusive and peaceful nationalism, which is the same as patriotism. It cares for refugees and welcomes migrants who want to become part of and contribute to the ongoing historical experience of the nation. A patriotic love for one’s country is quite compatible with the European idea of collaboration and integration.
3 Biblical social values: hospitality and integration
Faced with the rise of nationalism and the rejection of newcomers, we need to emphasise the fundamental biblical social values: the dignity of each human being as created in the image of God; solidarity between rich and poor; hospitality for refugees and asylum seekers who are fleeing oppression, war, natural catastrophes or ecological disasters. In the Old Testament, “strangers” were welcome to live in Israel and to participate in the life and the religion of Israel. In so doing, they become part of its national history and its future. We could translate this principle by the term “inclusive patriotism”, which means that there is place for immigrants who want to integrate in our society and contribute to the ongoing story of our nation.
4 The “neighbourly love” of a responsible society
An important principle of both Catholic and Reformed Protestant social teaching is that the commandment to love our neighbours also applies to the relations between different peoples, countries and states. The Christian Democratic movement of the twentieth century called this the principle of the responsible society. “Our” people and “our” country have a responsibility towards neighbouring people and countries; the practice of solidarity extends beyond our own borders.
Here we have the essence of the European ideal. Nations in Europe are neighbours, part of a family of nations or cultures. Given their common roots, their common (almost all Christian) religious heritage (Christianity) and their common historical experience, they have the responsibility to collaborate for the common good of the whole of Europe. This was the founding principle of the process of European integration that has resulted in the current European Union.
5 Connect with the voters of populist/patriotic parties
Churches have a responsibility towards those who vote for populist parties. Mainline political parties have lost contact with these voters. And churches too have largely lost contact with them, even though many of them are nominal church members, while quite a few of them are practising Christians. Can they share their views in the faith community?
Do pastors who are critical of Traditional – Authoritarian – Nationalist (TAN) kind of parties listen to the concerns of the people who vote for them, including the members of their own congregation?
6 Christian heritage as a bridge
The attachment of populist leaders and their voters to Christian cultural heritage has more to do with Christian culture than with Christian faith. But should we therefore ignore or even refute this attachment? We too are concerned about the preservation of the positive aspects of Christian heritage, and we can make this a common cause. We can then use this concern as a bridge to communicate what the Christian faith really means.
Whilst we are right to be concerned at the resurgence of nationalism across Europe, this is also a moment for the Church to engage creatively with this new political landscape, to speak prophetically into this contested space, and to point uncompromisingly to the only one who truly brings freedom, liberty and hope to Europe: Jesus Christ.
