Christian nationalism presents itself as a Trojan horse, promising to rescue the church from a nation it perceives as lost to the devil. But beneath the surface, it's a dangerous leaven that spreads, poisoning both faith and country. Worryingly, as I showed in my last post, it has quietly infiltrated the evangelical-charismatic church, offering what looks like salvation but, in reality, creating division, polarization, and weakening the church's true mission.

The ultimate question we must ask ourselves, and the focus of this post, is how do we influence our nations in legitimate ways that avoid the dangers of conflating the pursuit of national power with God's Kingdom?

I often hear people claim that Jesus and His disciples were not political. Let me tell you—they are wrong. Jesus identified Himself as the King of the Jews (Matthew 27:11). This wasn't just a theological claim but a deeply political one, implying a new reign that transcended the Roman Empire's authority. When He declared, “The Kingdom is at hand” (Mark 1:15), it was revolutionary.

Jesus’ followers called Him “Lord”, which meant that Caesar wasn’t. In Roman society, Caesar was referred to as "Lord," a title implying ultimate sovereignty. To call Jesus "Lord" was a bold political statement, opposing Caesar's claim to divine authority. This is one reason why the early Christians were persecuted—allegiance to Jesus as Lord was seen as subversive to Roman authority.

Here’s another thing we often miss: Jesus' crucifixion was a political execution. Crucifixion was reserved for political rebels and threats to the state. The title on His cross, "King of the Jews," framed His crime in Roman eyes, emphasizing the intersection between His mission and the political structures of His day. This served as a warning to any who might dare to challenge Rome.

Before we explore how Jesus shaped culture, we need to examine the various political approaches of His time. In Jesus’ day, different groups offered their own solutions to the political tensions of Israel under Roman rule. By looking at these groups, we can draw striking parallels to modern-day political and religious movements. As the saying goes, “History repeats itself.”

Let’s examine these groups and how their agendas shaped the cultural and political landscape.

The Pharisees believed that strict religious adherence would bring about the Kingdom of God. In their time, they taught that the Messiah would come if all Israel repented for just one day. Today, this looks like groups that attempt to legislate morality to trigger national revival. Modern-day Christian nationalists push for laws enforcing Christian values, believing that imposing religious standards on society will restore a nation’s spiritual health.

The Sadducees were the political elites who controlled the Temple and collaborated with the Romans to maintain power. Unlike the Pharisees, they were pragmatists, compromising to secure their status. Today, we see similar behavior in Christian leaders who align closely with political powers, often compromising Kingdom values for political gain. This reflects how some evangelical leaders cozy up to political figures to maintain cultural influence.

The Zealots were a Jewish insurgency group that believed violent rebellion was the only way to overthrow Roman rule. Barabbas (Matthew 27:16) was one such figure—a fanatical right-wing extremist in today’s terms. Christian insurgency groups today prepare for “last days” battles, combining apocalyptic theology with militant action. Like the Zealots, they confuse the pursuit of God's Kingdom with the pursuit of earthly power.

The Essenes withdrew from society, believing the world was too corrupt to redeem. Similarly, some Christian groups today disengage from culture entirely, waiting for the rapture to airlift them from this world. This approach is a form of Christian escapism that denies the call to be salt and light (Matthew 5:13-16). It also rejects the mandate to care for God’s creation (Genesis 1:27).

The Romans, the superpower of the day, maintained peace through military control—what they called the Pax Romana. They believed their rule was divinely sanctioned, a sign that the gods of Rome were superior. Nowhere was this more evident than in their use of crucifixion. Modern parallels can be found in Christians who advocate for military interventions, strict law enforcement, or authoritarian leaders to “protect Christian values.” But Jesus’ model advocates for peace without oppression—loving enemies rather than subjugating them.

As Jesus noted, those who take the sword will perish by the sword. When we fight fire with fire, we enter the arena of our world's broken political system, and we have to play by its rules through name-calling, mud-slinging, and demonising people of other political persuasions. These were not the rules of engagement that Jesus taught.

Jesus’ engagement with power was revolutionary. He did not seek political authority or call His disciples to rule by force. Instead, He redefined power—rooting it in humility, service, and love. His Kingdom wasn’t about seizing control from the top down but transforming lives from the bottom up.

The Sermon on the Mount (Matthew 5) serves as Jesus’ "Project 2025" cultural manifesto. Instead of political force or military might, He calls His followers to be salt and light—symbols of preservation and illumination. His revolution wasn’t one of coercion but of justice, humility, and care for the marginalized.

The Beatitudes set the values of the Kingdom:

• "Blessed are the poor in spirit..."
• "Blessed are the meek..."
• "Blessed are the peacemakers..."

In Jesus’ Kingdom, these values define power. His Kingdom advances not through legislation but by embodying these virtues in everyday life. This bottom-up approach is the model we, as Christians, should follow today.

Christian influence has transformed societies in profound ways, but often from the ground up.

For example, the Christian influence over the last 2,000 years has contributed to tectonic shifts in global morality, as historian Tom Holland argues in his book Dominion. Practices like slavery or abandoning unwanted infants—common in the Roman Empire—are now almost universally condemned.

This change was because Christians stepped in where the world stepped back. In doing so, they provoked the national consciences of people through their compassionate acts of service by building schools and hospitals, adopting abandoned children, and caring for the poor.

The abolition of slavery led by Christians like William Wilberforce is a powerful example. Wilberforce worked with abolitionist groups to gather broad public support through petitions, public meetings, and engaging citizens. This bottom-up pressure was crucial for creating the political will necessary for legislative change.

In recent times, we have seen this very thing. In March 2022, The U.K. government introduced the Homes for Ukraine scheme in response to the war in Ukraine, allowing U.K. residents to host Ukrainian refugees in their homes. In the wake of Russia's invasion of Ukraine in February 2022, there was an overwhelming outpouring of support from the British public. Many people wanted to offer assistance, and there were grassroots calls for the government to take more proactive measures in helping those fleeing the conflict. This program was designed to provide safe housing for those fleeing the conflict.

The initiative was primarily a government response to the public's desire to help Ukrainian refugees and their outcry at the government's inaction. This and other historical examples of Christian service, like the abolition of slavery, show how Christian principles of justice and mercy can drive meaningful social change from the ground up. This is the Kingdom coming from within, not from the top down.

These and other examples demonstrate how Christian service can drive meaningful social change from within, not through political force.

One of the most dangerous temptations for Christians today is the allure of power, particularly Christian nationalism, which seduces believers by offering political power as a means to achieve godly ends. But as I discussed in my second post, this pursuit of power through political dominance is deadly—to both our faith and our countries.

Jesus faced this very temptation in the wilderness when Satan offered Him the kingdoms of the world (Matthew 4:8-10). Jesus rejected it, knowing that the means must align with the values of the Kingdom. Power pursued for its own sake corrupts the gospel.

When we align with nationalism, we risk becoming like the Pharisees, Sadducees, or Zealots—using religion, politics and power, as a means to gain and maintain control. Jesus warned His disciples to avoid the yeast of political and religious control (Matthew 16:6).
The question we must ask ourselves, as Jesus did, is, “What spirit are we of?” Are we motivated by love, humility, and service, or by a desire for domination and control?