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The Psychology of Christian Nationalism: Why People Are Drawn In and How to Talk Across the Divide
How do we overcome polarization in American society? How do we advocate for justice when one side won't listen to the other and cycles of outrage escalate? These questions have been pressing for years, but the emergence of a vocal, virulent Christian nationalism have made it even more urgent that we find a way forward. In three brief, incisive chapters Pamela Cooper-White uncovers the troubling extent of Christian nationalism, explores its deep psychological roots, and discusses ways in which advocates for justice can safely and effectively attempt to talk across the deep divides in our society.
190 pages, Paperback
Published May 31, 2022
86 people are currently reading
328 people want to read
About the author
Pamela Cooper-White
26 books11 followersPamela Cooper-White began her education as an art and music major at Boston University, graduating with a Bachelor of Music degree Magna cum Laude. She went on to earn both a PhD at Harvard University in historical musicology with a dissertation on Arnold Schoenberg’s opera Moses und Aron, and a Master of Divinity with Honors at Harvard Divinity School. Music was a bridge to ministry—she discerned a call to ordained ministry while serving as a church music director. During her MDiv program, inspired by the Catholic Worker movement, she founded and directed a ministry for men and women living on the streets in Salem, MA, and first became involved in working with battered women and their children. While seeking her first call to ministry, she taught musicology from 1982-1983 at UCLA and served as a shelter and hotline volunteer at Sojourn Services for Battered Women in Santa Monica, CA. In 1994 she was ordained to the ministry in the United Church of Christ and was called as Director of San Francisco Partnership Ministry—a coalition of 6 urban churches—overseeing a multi-service agency for Southeast Asian refugees and leading a ministry of accompaniment for Salvadoran pastors who had received death threats.
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August 10, 2022
Summary: A discussion of the rise of Christian nationalism in the United States, why people are drawn to it, and how to talk across the divide when one differs from those who embrace some form of Christian nationalism.
Beginning with the election of 2016, there has been a rise in what is termed “Christian nationalism,” fusing Christian hopes for national renewal with a movement setting out to restore “American greatness.” What is seen from within as a type of revival movement or a return to what is believed to have been lost to progressivism is perceived as a disturbing authoritarian and idolatrous movement with connections to white supremacism. What is more painful is that this movement divides families, friends, and churches, as well as the broader fabric of the nation. Deep differences with those close to us may lead to harsh words and estranged relationships.
What is this movement and why are people drawn to it? And how ought we (if we are able) to have conversations across these divides? These are the questions Pamela Cooper-White sets out to discuss in this book. She begins by discussing what Christian nationalism is, an overview of the history of its rise, and how this differs from patriotism. Cooper-White cites this definition: “Simply put, Christian nationalism is a cultural framework–a collection of myths, traditions, symbols, narratives, and value systems–that idealizes and advocates a fusion of Christianity with American civic life” (p. 13). She traces the rise of these ideas within white evangelicalism and the growing focus on “redeeming God’s chosen nation.” While patriotism is simply love for one’s country, “nationalism is the identification of that country with a historically dominant ethic, cultural, and/or religious group and a fierce loyalty to protecting that national identity” (p. 25).
Chapter two, the longest part of this work, focuses on why people are drawn in to Christian nationalist groups. Cooper-White traces this to our conscious desire to belong combined with a shared sense of purpose and values. She draws concerning parallels between Christian nationalist groups and tactics used by cults. She also delineates those shared values: sin as personal and not corporate, protecting white status and power, defending patriarchy, and gun rights. She also discusses unconscious motivations including groupthink, the power of leaders, especially narcissistic leaders, and trauma that leads to a “doer and done-to” polarity.
How then do we engage? Cooper-White suggests a triage:
Red light: STOP (at least here, at least for now)–talking with true believers. There are times when people are not open to conversation, or this is not a conversation that is good for us.
Yellow light: Tread lightly where we sense some openness. Often, the first step is to listen and show respect and curiosity.
Green light: Go deeper, gently, and wisely. Cooper-White goes deeper here, beginning with building and maintaining relationships, awareness of how new conflicts arouse old family dynamics, breathing, noticing our feelings, listening to understand more than speak, avoiding assumptions, making I statements, avoiding argumentation and debate, and admitting our own failings.
She also offers guidance where conversations threaten to become tense including awareness of power and social contexts, conducive and unconducive settings, and choosing our battles. Self-care, including channeling our energies into social activism may be helpful. We need to be aware that this is hard work.
The third chapter is one I found especially helpful, including the idea of triaging our conversations. Likewise, the definitional discussion of chapter one helps with understanding what it is we are talking about, and how we can love country without becoming nationalists, Christian or otherwise.
Chapter two on why people are drawn in was the one about which I felt conflicted. What I most agree with is the idea of group identity–how our affiliations do shape us. The description of values that draw people feels very much like an “outsider” perspective. I do not think this sufficiently reckons with the deep sense of offense many who would identify with these groups feel at being condescended to, marginalized, and treated as unenlightened yokels. Nor does it reckon with the genuine concerns about moral decline perceived by these groups. Even though outsiders perceive them as both enjoying a certain amount of white privilege and political influence, their felt and lived experience is very different. While some identify with Christ in these experiences and trust God to exalt when they are humbled and marginalized, others are drawn by strong figures who suggest they may take these matters into their own hands and take the country back. While there is much I would agree with in the author’s analysis, this felt a bit too much like the progressive version of the parallel echo chambers that divide us.
None of this should detract from the reality that Christian nationalism is a toxic movement. First of all, it idolizes both strong leaders and American greatness when God is greater. To the degree that it is allied with white supremacism, patriarchy and the abuse of women which is a scandal in evangelicalism, and the use of authoritarian means to accomplish its political ends, it is dangerous to the flourishing of a diverse, democratic society. The value of this work is both that it makes this clear while recognizing that people we care for have been drawn to this, people with whom we hope for continued relationships that change us all for good.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Beginning with the election of 2016, there has been a rise in what is termed “Christian nationalism,” fusing Christian hopes for national renewal with a movement setting out to restore “American greatness.” What is seen from within as a type of revival movement or a return to what is believed to have been lost to progressivism is perceived as a disturbing authoritarian and idolatrous movement with connections to white supremacism. What is more painful is that this movement divides families, friends, and churches, as well as the broader fabric of the nation. Deep differences with those close to us may lead to harsh words and estranged relationships.
What is this movement and why are people drawn to it? And how ought we (if we are able) to have conversations across these divides? These are the questions Pamela Cooper-White sets out to discuss in this book. She begins by discussing what Christian nationalism is, an overview of the history of its rise, and how this differs from patriotism. Cooper-White cites this definition: “Simply put, Christian nationalism is a cultural framework–a collection of myths, traditions, symbols, narratives, and value systems–that idealizes and advocates a fusion of Christianity with American civic life” (p. 13). She traces the rise of these ideas within white evangelicalism and the growing focus on “redeeming God’s chosen nation.” While patriotism is simply love for one’s country, “nationalism is the identification of that country with a historically dominant ethic, cultural, and/or religious group and a fierce loyalty to protecting that national identity” (p. 25).
Chapter two, the longest part of this work, focuses on why people are drawn in to Christian nationalist groups. Cooper-White traces this to our conscious desire to belong combined with a shared sense of purpose and values. She draws concerning parallels between Christian nationalist groups and tactics used by cults. She also delineates those shared values: sin as personal and not corporate, protecting white status and power, defending patriarchy, and gun rights. She also discusses unconscious motivations including groupthink, the power of leaders, especially narcissistic leaders, and trauma that leads to a “doer and done-to” polarity.
How then do we engage? Cooper-White suggests a triage:
Red light: STOP (at least here, at least for now)–talking with true believers. There are times when people are not open to conversation, or this is not a conversation that is good for us.
Yellow light: Tread lightly where we sense some openness. Often, the first step is to listen and show respect and curiosity.
Green light: Go deeper, gently, and wisely. Cooper-White goes deeper here, beginning with building and maintaining relationships, awareness of how new conflicts arouse old family dynamics, breathing, noticing our feelings, listening to understand more than speak, avoiding assumptions, making I statements, avoiding argumentation and debate, and admitting our own failings.
She also offers guidance where conversations threaten to become tense including awareness of power and social contexts, conducive and unconducive settings, and choosing our battles. Self-care, including channeling our energies into social activism may be helpful. We need to be aware that this is hard work.
The third chapter is one I found especially helpful, including the idea of triaging our conversations. Likewise, the definitional discussion of chapter one helps with understanding what it is we are talking about, and how we can love country without becoming nationalists, Christian or otherwise.
Chapter two on why people are drawn in was the one about which I felt conflicted. What I most agree with is the idea of group identity–how our affiliations do shape us. The description of values that draw people feels very much like an “outsider” perspective. I do not think this sufficiently reckons with the deep sense of offense many who would identify with these groups feel at being condescended to, marginalized, and treated as unenlightened yokels. Nor does it reckon with the genuine concerns about moral decline perceived by these groups. Even though outsiders perceive them as both enjoying a certain amount of white privilege and political influence, their felt and lived experience is very different. While some identify with Christ in these experiences and trust God to exalt when they are humbled and marginalized, others are drawn by strong figures who suggest they may take these matters into their own hands and take the country back. While there is much I would agree with in the author’s analysis, this felt a bit too much like the progressive version of the parallel echo chambers that divide us.
None of this should detract from the reality that Christian nationalism is a toxic movement. First of all, it idolizes both strong leaders and American greatness when God is greater. To the degree that it is allied with white supremacism, patriarchy and the abuse of women which is a scandal in evangelicalism, and the use of authoritarian means to accomplish its political ends, it is dangerous to the flourishing of a diverse, democratic society. The value of this work is both that it makes this clear while recognizing that people we care for have been drawn to this, people with whom we hope for continued relationships that change us all for good.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
October 29, 2022
Christian nationalism is on the rise not just in the United States but globally. It takes on different forms in different places, but wherever it's found it distorts the Christian message. In many places, it is a response to a growing fear of secularism and immigration. Here in the United States (where I live) it fuels political efforts that not only distort Christianity but is a growing threat to the nation's democratic political system. So, why do people find it attractive, especially devout Christians?
Pamela Cooper-White is a professor of psychology and religion. As such, she brings these two areas of study and experience to this question. I found the book helpful at many points, especially toward the end as she addresses ways in which the challenges of Christian nationalism can be addressed and bridges can be built to reach out to those caught in its grips. This is important because many of us have friends and family who have found themselves caught up in it.
She begins with the January 6th attack on the capitol building, where members of Congress together with the Vice President had gathered to do their duty and confirm the victory of Joe Biden as President. While the mob did not get their way, many of us watched as members of the crowd carried Christian flags and other religious symbols and signs as they broke into the capitol building. Those scenes more than anything made some of us sick to our stomachs. How can a supposed religious symbol become a weapon?
While I found the book helpful, there are points at which I found Cooper-White's knowledge of millennial perspectives and evangelicalism, in general, to be off. Having been part of that community, I have a feel for it. Thus, I was bothered by her turn to experts on cults to explore and explain this phenomenon. While there are similarities, most of those drawn to it do not exhibit the kind of behaviors usually attributed to members of cultish groups like the Moonies. At the same time, we're all susceptible to manipulation (something she makes clear).
So, ultimately, this is a helpful book, but one that could be improved by consulting scholars of evangelicalism, especially those dealing with millennialism. But, as for Christian nationalism, it is a problem that the churches must address for the good of the churches and of the nation.
Pamela Cooper-White is a professor of psychology and religion. As such, she brings these two areas of study and experience to this question. I found the book helpful at many points, especially toward the end as she addresses ways in which the challenges of Christian nationalism can be addressed and bridges can be built to reach out to those caught in its grips. This is important because many of us have friends and family who have found themselves caught up in it.
She begins with the January 6th attack on the capitol building, where members of Congress together with the Vice President had gathered to do their duty and confirm the victory of Joe Biden as President. While the mob did not get their way, many of us watched as members of the crowd carried Christian flags and other religious symbols and signs as they broke into the capitol building. Those scenes more than anything made some of us sick to our stomachs. How can a supposed religious symbol become a weapon?
While I found the book helpful, there are points at which I found Cooper-White's knowledge of millennial perspectives and evangelicalism, in general, to be off. Having been part of that community, I have a feel for it. Thus, I was bothered by her turn to experts on cults to explore and explain this phenomenon. While there are similarities, most of those drawn to it do not exhibit the kind of behaviors usually attributed to members of cultish groups like the Moonies. At the same time, we're all susceptible to manipulation (something she makes clear).
So, ultimately, this is a helpful book, but one that could be improved by consulting scholars of evangelicalism, especially those dealing with millennialism. But, as for Christian nationalism, it is a problem that the churches must address for the good of the churches and of the nation.
March 7, 2024
Pamela Cooper White, an Episcopal priest, psychotherapist, and seminary professor, has made a valiant effort to understand the psychological underpinnings of the phenomenon of Christian nationalism that has seized the United States. She primarily uses object relations theory and most of her analyses make sense to me. I would caution that she really gets into the weeds of depth psychology and a reader with no background in this area may struggle with this book. I feel she really hits the nail on the head toward the end of the book, where she says that ”hatred is not only an individual sin…but has been baked into all our systems and institutions since the first white settler killed a Native American for her land and brought a kidnapped African to our shores to be enslaved.” Cooper White contends that until we let go of the American mythology of purity and goodness and squarely confront our history we will not be able to live into the ideals we like to claim as a nation—I.e., the safeguarding of the rights to “life, liberty and the pursuit of happiness” for all of our citizens. The concluding chapter of the book, which purports to help us talk to each other “across the divide” was not particularly helpful because in the final analysis it simply concedes (as many of us already have learned) that committed MAGA people are simply beyond the reach of reasoned discourse.
November 23, 2022
Such an important book
I believe that every Christian Pastor, probably every Christian, not to read this book. To look at the problem with Christian nationalism from the perspective of psychology and faith may be the only way to end it. This book is so helpful and incredibly insightful. Practical suggestions along with deep dive studies into the psychology of conspiracy theories, cults, and religious abuse. I would give this book 6 stars if I could.
I believe that every Christian Pastor, probably every Christian, not to read this book. To look at the problem with Christian nationalism from the perspective of psychology and faith may be the only way to end it. This book is so helpful and incredibly insightful. Practical suggestions along with deep dive studies into the psychology of conspiracy theories, cults, and religious abuse. I would give this book 6 stars if I could.
Read
March 24, 2023I think this is particularly interesting given it is written by someone within the faith; valuable contribution!
March 20, 2023
Most of us were taught never to discuss religion and politics in polite company. For many, these can be hot button issues that can quickly turn a friendly conversation into a fierce political debate. Out of necessity, and despite this taboo, the author wrote a whole damn book about the intersection of Evangelical Christianity with Republican right-leaning ideologies. She is a professing Christian and minister and her book was published by Fortress Press - a self-described "premier publisher of compelling theological, biblical, and ethical engagements for the church and the world in which it lives". Her tone is one that seeks to explain and seeks to understand. Like many of us, she has noticed the growing concerns of this political movement working to maintain and seize power - even by violence and intimidation. But unlike many of us, she actually is doing something about it by writing this book and subjecting her own views and opinions to criticism.
It's both a shame and a blessing that this book even had to be written. Shameful because this book reflects how our United States have become so divided, but a blessing because this book is a huge step toward reconciliation. Before any problem can be solved, it must first be acknowledged and articulated.
Christian Nationalism is a social lens or framework by which its adherents interpret their social world and act in ways that seek to elevate their particular brand of Christianity to a position of privilege and power over other brands, other religions, and other citizens.
There are large groups of Americans who sympathize with Christian Nationalistic tendencies. These aren’t just fringe beliefs held by a few. Fully 88% of Christian nationalists are white evangelical Protestants, and among evangelical Protestants, 80% agree with Christian nationalist beliefs. Many Roman Catholics also lean toward these beliefs. Half of our voting population holds at least 1 tenet of Christian Nationalism - demonstrating that it is a compelling ideology. The Midwest and Southern United States have the highest per capita concentration of Christian Nationalists.
Below are a few beliefs held in common by many in this movement:
America was founded as a Christian nation and should remain that way
The only way to be a good American is to first be a good Christian
America is slipping in world standing due to its neglect of Biblical principles
The only way back to national greatness is a renewed and reinvigorated public Christianity in our schools, government, and other social institutions.
Religious pluralism and atheism are anti-American
The Christian God chooses our leaders and it is our civic and religious duty to support God’s choice and obstruct all others
The Bible condemns homosexuality and abortion so our nation should publicaly do the same
The Bible belongs in our classrooms and our courtrooms
Before one becomes a Christian Nationalist, they first identify as Christian. The “nationalist” moniker comes later. There just aren’t large samples of non-Christian nationalists in the United States. This means that Christianity has been a radicalizing force - one that played a key role in the violent and deadly insurrection attempt on January 6, 2021. Video footage of that event shows many Bibles, crosses, and protest signs all signifying that this was a Christianity-fueled political movement.
Christianity has gotten drunk on centuries of political power. Where religion is a private matter, Christian groups have long injected their influence into the political sphere. Strategic funding and organizational prowess has allowed them to amass broad power and sway over the many of us who are non-Christian or non-white. The last few decades, however, have been challenging for the American brand of the Christian church. As economic and sociological factors have dwindled conservative rural populations, urban centers have boomed with immigrants and youths flocking there for educational and employment opportunities. The rise of the internet and its access to more information has led many to leave the faith of their upbringing. As a result, church attendance and affiliation is in rapid decline while religious non affiliation is on the rise. This sense of scarcity and growing irrelevance has made the church collectively desperate; and desperation is ripe ground for embracing victimhood and radicalization.
Embracing evangelical Christianity often includes an overlap in embracing some of the racial ideologies of White nationalism. According to the authors of a recent study, “for Whites, appeals to America's "Christian" heritage are racially coded and contribute to an ideological defense of White supremacy, including the denial of blatant anti-Black injustice and a commitment to White victimhood.” This further escalates the idea that the only way to be a good American is to be a white Christian American. The Southern Baptist Convention (SBC), the nation’s largest evangelical denomination, has made it a point of religious doctrine to oppose notions of systemic or institutionalized racism made evident by the historical arguments of Critical Race Theory (CRT). The church's official position is that institutional racism cannot exist because a sin is personal and not collective. Thus they've ceased to acknowledge their historical role in justifying slavery, segregation, and racism and instead have gone on the attack of CRT.
In the same vein, many Christian nationalists support border walls and other zenophobic anti-immigration policies even to the extent of denying entry to war refugees and their children. The most recent demographic models show that non-white Americans will outnumber white Americans by 2042 - sooner than the previous estimate of 2050. This is a frightening prospect for many who are not accustomed to living with, working with, or being managed or governed by someone who isn’t a white, Christian man.
Cooper-White dedicates an entire chapter to patriarchal dominance within this movement. Women are not to be found in many leadership positions within these churches or organizations as it is a fundamental principle that "the woman came from the man", "is subject to her husband", and "should remain silent in church." Most recently, Saddleback Church was voted out of the Southern Baptist Convention of Churches for ordaining female ministers.
So what to do?
We all probably know some people who have fallen into Christian Nationalism. They may be moderate and just hold a few of its ideas, or they may be extreme and see their personal identity as fully intertwined with their movement. Discussions on these topics can be hotbeds for temper flares and reactionary outbursts. This makes it especially hard to talk about these issues to certain people. Challenging though it may be, connection and communication is the only way we can seek to influence others and reach across the divide for the sake of preserving our union. Increasing isolation yields increasing polarization. Constant criticism, and talking down from our pedestals doesn’t make us pleasant to be around so listening to understand must be part of our approach. The responsibility is on us to reach out to those espousing these dangerous ideas and invite them in for civil conversation. Cooper-White advises never to do this when participants are hungry, tired, or otherwise emotionally unprepared to engage in deep communication. She encourages us to label these conversations as green light, yellow light, and red light for our own safety and effectiveness. Green light conversations mean the conversation is polite and both parties appear open to listen. Yellow light conversations mean there are some items of contention but civility still rules the day. These conversations are best had in moderate doses over time. Red light conversations are those deemed emotionally or physically unsafe to continue.
It's both a shame and a blessing that this book even had to be written. Shameful because this book reflects how our United States have become so divided, but a blessing because this book is a huge step toward reconciliation. Before any problem can be solved, it must first be acknowledged and articulated.
Christian Nationalism is a social lens or framework by which its adherents interpret their social world and act in ways that seek to elevate their particular brand of Christianity to a position of privilege and power over other brands, other religions, and other citizens.
There are large groups of Americans who sympathize with Christian Nationalistic tendencies. These aren’t just fringe beliefs held by a few. Fully 88% of Christian nationalists are white evangelical Protestants, and among evangelical Protestants, 80% agree with Christian nationalist beliefs. Many Roman Catholics also lean toward these beliefs. Half of our voting population holds at least 1 tenet of Christian Nationalism - demonstrating that it is a compelling ideology. The Midwest and Southern United States have the highest per capita concentration of Christian Nationalists.
Below are a few beliefs held in common by many in this movement:
America was founded as a Christian nation and should remain that way
The only way to be a good American is to first be a good Christian
America is slipping in world standing due to its neglect of Biblical principles
The only way back to national greatness is a renewed and reinvigorated public Christianity in our schools, government, and other social institutions.
Religious pluralism and atheism are anti-American
The Christian God chooses our leaders and it is our civic and religious duty to support God’s choice and obstruct all others
The Bible condemns homosexuality and abortion so our nation should publicaly do the same
The Bible belongs in our classrooms and our courtrooms
Before one becomes a Christian Nationalist, they first identify as Christian. The “nationalist” moniker comes later. There just aren’t large samples of non-Christian nationalists in the United States. This means that Christianity has been a radicalizing force - one that played a key role in the violent and deadly insurrection attempt on January 6, 2021. Video footage of that event shows many Bibles, crosses, and protest signs all signifying that this was a Christianity-fueled political movement.
Christianity has gotten drunk on centuries of political power. Where religion is a private matter, Christian groups have long injected their influence into the political sphere. Strategic funding and organizational prowess has allowed them to amass broad power and sway over the many of us who are non-Christian or non-white. The last few decades, however, have been challenging for the American brand of the Christian church. As economic and sociological factors have dwindled conservative rural populations, urban centers have boomed with immigrants and youths flocking there for educational and employment opportunities. The rise of the internet and its access to more information has led many to leave the faith of their upbringing. As a result, church attendance and affiliation is in rapid decline while religious non affiliation is on the rise. This sense of scarcity and growing irrelevance has made the church collectively desperate; and desperation is ripe ground for embracing victimhood and radicalization.
Embracing evangelical Christianity often includes an overlap in embracing some of the racial ideologies of White nationalism. According to the authors of a recent study, “for Whites, appeals to America's "Christian" heritage are racially coded and contribute to an ideological defense of White supremacy, including the denial of blatant anti-Black injustice and a commitment to White victimhood.” This further escalates the idea that the only way to be a good American is to be a white Christian American. The Southern Baptist Convention (SBC), the nation’s largest evangelical denomination, has made it a point of religious doctrine to oppose notions of systemic or institutionalized racism made evident by the historical arguments of Critical Race Theory (CRT). The church's official position is that institutional racism cannot exist because a sin is personal and not collective. Thus they've ceased to acknowledge their historical role in justifying slavery, segregation, and racism and instead have gone on the attack of CRT.
In the same vein, many Christian nationalists support border walls and other zenophobic anti-immigration policies even to the extent of denying entry to war refugees and their children. The most recent demographic models show that non-white Americans will outnumber white Americans by 2042 - sooner than the previous estimate of 2050. This is a frightening prospect for many who are not accustomed to living with, working with, or being managed or governed by someone who isn’t a white, Christian man.
Cooper-White dedicates an entire chapter to patriarchal dominance within this movement. Women are not to be found in many leadership positions within these churches or organizations as it is a fundamental principle that "the woman came from the man", "is subject to her husband", and "should remain silent in church." Most recently, Saddleback Church was voted out of the Southern Baptist Convention of Churches for ordaining female ministers.
So what to do?
We all probably know some people who have fallen into Christian Nationalism. They may be moderate and just hold a few of its ideas, or they may be extreme and see their personal identity as fully intertwined with their movement. Discussions on these topics can be hotbeds for temper flares and reactionary outbursts. This makes it especially hard to talk about these issues to certain people. Challenging though it may be, connection and communication is the only way we can seek to influence others and reach across the divide for the sake of preserving our union. Increasing isolation yields increasing polarization. Constant criticism, and talking down from our pedestals doesn’t make us pleasant to be around so listening to understand must be part of our approach. The responsibility is on us to reach out to those espousing these dangerous ideas and invite them in for civil conversation. Cooper-White advises never to do this when participants are hungry, tired, or otherwise emotionally unprepared to engage in deep communication. She encourages us to label these conversations as green light, yellow light, and red light for our own safety and effectiveness. Green light conversations mean the conversation is polite and both parties appear open to listen. Yellow light conversations mean there are some items of contention but civility still rules the day. These conversations are best had in moderate doses over time. Red light conversations are those deemed emotionally or physically unsafe to continue.
June 27, 2025
Ugg... I really don't like Christian Nationalism, and I really don't like Trump. But I guess I equally dislike hyper woke critical theory and the woke identity politics, with its tribalism, and over-generalizations, baseless assertions, assumptions, accusations, labeling, leftwing interpretation of reality presented as obvious truth.
The psychological reason for everything Evangelicas believe, do, think is of course white supremacy, white privilege, toxic masculinity, and their fervent support for systemic racism, the myth of meritocry and patriarchy; as well as their opposition to progress, Critical Race Theory, BIPOC and LBGTQ+ people, women's rights, and climate justice. No matter how benign the action or positive, white supremacy is behind it; no repentance could ever be enough, for it is simply a cloak--meant to entrench their white supremacy. So the real reason that sweet Grandma voted for Trump is because at heart she is driven by all the darkest impulses, delusions, and evil as vocal neonazis.
If I was living in Germany, and I was faced with whether to support rising Nazis party or the Communisti factions, I would want to bow out! I want neither! Both are equally toxic and repugnant to me. Sadly, the type of identity politics that Pamela exudes is likely a primary driver of the far-right reaction, similarly to how the threat of communism is what led many conservatives to support Hitler. It is likely the extreme threat that critical theory, which infected politics, media, entertainment, education, etc... brought the disastrous push back with a reelection of Trump. Enduring this book brought me back to my Master's in education. I am just SOOO put off by wokeness that permeated almost everything I read.
She demonstrates how NOT to try to talk across the divide!
Once she actually gets to that part of the book. Pretty much, we must get rid of Trump and censor Fox News and all rightwing radio shows and conservative media. Hopefully that will eventually work, as you flee their verbal violence and microaggressions, and white fragility.
Some Evangelicals may be open to the "truth" and made to feel shame for their whiteness and support for systemic racism and hate; you can even listen and empathize with them, though they still tread carefully. These are extremely dangerous and toxic human beings, so breathe and walk away from that white man who says something that isn't woke. Then, go out and protest and fight for social justice.
She finally said a few things that were reasonable, which seemed like "Don't do X" when her entire book was doing X, and we should do Y, when most of the book failed to do Y.
Do yourself a favor: if you don't like Nationalism, but you also do not like far-left racist identity politics, then read The Religion of American Greatness: What’s Wrong with Christian Nationalism. It is an excellent and balanced critique of Christian nationalism.
The psychological reason for everything Evangelicas believe, do, think is of course white supremacy, white privilege, toxic masculinity, and their fervent support for systemic racism, the myth of meritocry and patriarchy; as well as their opposition to progress, Critical Race Theory, BIPOC and LBGTQ+ people, women's rights, and climate justice. No matter how benign the action or positive, white supremacy is behind it; no repentance could ever be enough, for it is simply a cloak--meant to entrench their white supremacy. So the real reason that sweet Grandma voted for Trump is because at heart she is driven by all the darkest impulses, delusions, and evil as vocal neonazis.
If I was living in Germany, and I was faced with whether to support rising Nazis party or the Communisti factions, I would want to bow out! I want neither! Both are equally toxic and repugnant to me. Sadly, the type of identity politics that Pamela exudes is likely a primary driver of the far-right reaction, similarly to how the threat of communism is what led many conservatives to support Hitler. It is likely the extreme threat that critical theory, which infected politics, media, entertainment, education, etc... brought the disastrous push back with a reelection of Trump. Enduring this book brought me back to my Master's in education. I am just SOOO put off by wokeness that permeated almost everything I read.
She demonstrates how NOT to try to talk across the divide!
Once she actually gets to that part of the book. Pretty much, we must get rid of Trump and censor Fox News and all rightwing radio shows and conservative media. Hopefully that will eventually work, as you flee their verbal violence and microaggressions, and white fragility.
Some Evangelicals may be open to the "truth" and made to feel shame for their whiteness and support for systemic racism and hate; you can even listen and empathize with them, though they still tread carefully. These are extremely dangerous and toxic human beings, so breathe and walk away from that white man who says something that isn't woke. Then, go out and protest and fight for social justice.
She finally said a few things that were reasonable, which seemed like "Don't do X" when her entire book was doing X, and we should do Y, when most of the book failed to do Y.
Do yourself a favor: if you don't like Nationalism, but you also do not like far-left racist identity politics, then read The Religion of American Greatness: What’s Wrong with Christian Nationalism. It is an excellent and balanced critique of Christian nationalism.
September 28, 2024
This book missed the mark for me, though I’m not sure why since I agree with almost everything the author says.
The end of the book does a good job of giving advice on when and how to talk across the belief divide, but the first ¾ of the book is written in a condemning voice that I believe would seriously alienate people with even a modicum of Christian Nationalist beliefs.
My second complaint is that the information felt stale and rehashed. This is probably because I think I have read every author that is quoted or recommended in this book; it may be that someone new to white-ism would find the content revelatory.
The end of the book does a good job of giving advice on when and how to talk across the belief divide, but the first ¾ of the book is written in a condemning voice that I believe would seriously alienate people with even a modicum of Christian Nationalist beliefs.
My second complaint is that the information felt stale and rehashed. This is probably because I think I have read every author that is quoted or recommended in this book; it may be that someone new to white-ism would find the content revelatory.
February 19, 2025
I am especially grateful for the part of this book that unpacks the how to talk beyond the divide. We are so divided right now, and only becoming more polarized. This book gives the practical history to understand why we are where we are, and how to talk to each other.
July 28, 2023
Major meh
I so wish I could praise this book, but honestly I feel it was a waste of money and more importantly, time. From weak and at times rather shrill commentary the book then devolves into a human relations seminar. My advice? Pass on this and read, "Jesus and John Wayne."
I so wish I could praise this book, but honestly I feel it was a waste of money and more importantly, time. From weak and at times rather shrill commentary the book then devolves into a human relations seminar. My advice? Pass on this and read, "Jesus and John Wayne."
May 1, 2023
I read this book for a discussion group. Very well written -- many citations of the author's sources. The first two chapters were background on what is Christian Nationalism, including a look at who tends to be involved, and why people may be drawn in. The third chapter interested me the most -- how and when it may be possible to discuss the issue with someone whose views are very different from mine. In the group meeting we did some exercises to better understand why this can be difficult, including our own 'filters' in talking and listening. The red light, yellow light, green light system for evaluating when and how conversation may be possible is likely to be a valuable tool. Worth the effort to read it, if you want a better understanding of what's happening in our country.
September 16, 2025
I read this book in advance of a church seminar on the subject where the author was to speak. As someone who has more than one family member involved in MAGA and QAnon, it’s a subject I’m definitely interested in.
The first half of the book deals with what Christian Nationalism is and how someone is drawn into those beliefs. It spells out the foundation of beliefs at its core and why they can be so enticing. The second half discusses the potential to “talk across the divide” - if and when that might be possible. Cooper-White is a psycho-therapist and many of her ideas will be familiar to anyone who has had family or couples therapy, for example, truly listening, using “I comments”, avoiding generalizations. She wisely states that not all divides can be bridged.
Where I would have liked more depth was in the discussion of “love politics” vs. protesting. The concept of bridging the divide is much more apt when looking at one on one relationships vs. a broad ability to find common ground. This book was written before Trump’s current term and his active attempt to undermine our democracy. I am anxious to hear if or how her thinking might have progressed given current politics.
The first half of the book deals with what Christian Nationalism is and how someone is drawn into those beliefs. It spells out the foundation of beliefs at its core and why they can be so enticing. The second half discusses the potential to “talk across the divide” - if and when that might be possible. Cooper-White is a psycho-therapist and many of her ideas will be familiar to anyone who has had family or couples therapy, for example, truly listening, using “I comments”, avoiding generalizations. She wisely states that not all divides can be bridged.
Where I would have liked more depth was in the discussion of “love politics” vs. protesting. The concept of bridging the divide is much more apt when looking at one on one relationships vs. a broad ability to find common ground. This book was written before Trump’s current term and his active attempt to undermine our democracy. I am anxious to hear if or how her thinking might have progressed given current politics.
December 30, 2024
It's rare when I read a whole book the same day I got it, but I did it with this one. In this timely title, the author looks at so-called Christian Nationalism, which in my opinion isn't very Christian, (since it's clear the teachings of Jesus were intended for the whole world, not just one nation), and gives the reader a useful perspective on this current and distressing phenomena.
There is a lot of history in here, and also psychology, as promised by the title, but I was most interested in "how to talk across the divide." I was very. impressed with this section and its wise advice. If you would like to improve your communication with Christian Nationalists, or begin to communicate with them the information in here could be priceless to you. This book was published in 2022 and includes 47 pages of notes documenting the author's sources of information, which always adds credibility to any book. Very worthwhile.
There is a lot of history in here, and also psychology, as promised by the title, but I was most interested in "how to talk across the divide." I was very. impressed with this section and its wise advice. If you would like to improve your communication with Christian Nationalists, or begin to communicate with them the information in here could be priceless to you. This book was published in 2022 and includes 47 pages of notes documenting the author's sources of information, which always adds credibility to any book. Very worthwhile.
October 28, 2024
Christian Nationalism is the outrage du jour. There's a whole cottage industry of books for and against. On the against side, this is NOT the book.
First, this is a lazy book; it reads like a Nancy Pearcey book, with lots of quotes from other authors, but short on insight.
Second, she switched premillennialism with postmillennialism, which is such a basic error that I didn't want to keep going to see what else she got confused.
Third, whatever analysis she does do is so simplistic, there's neither heat nor light.
This will please those who have made a snap judgement on CN and want their biases confirm.
But there are much better books out there defining, critiquing, and warning about CN.
First, this is a lazy book; it reads like a Nancy Pearcey book, with lots of quotes from other authors, but short on insight.
Second, she switched premillennialism with postmillennialism, which is such a basic error that I didn't want to keep going to see what else she got confused.
Third, whatever analysis she does do is so simplistic, there's neither heat nor light.
This will please those who have made a snap judgement on CN and want their biases confirm.
But there are much better books out there defining, critiquing, and warning about CN.
June 19, 2024
As someone who grew up Christian, I read these and realize that there are some good "true" Christians and they are as upset about Christianity being taken over by politics. I am glad that some that are Christian Evangelicals are raising their voice, but it is such a minority that it is ineffectual to make any change or even be noticed. I know of many, especially younger than I, that hear "evangelical" and they think of a hate filled, "my way or the highway" individual.
I appreciate that Cooper-White does give good advice on trying to bridge the divide with Christian Nationalism, but there is such a gulf to be bridged.
I appreciate that Cooper-White does give good advice on trying to bridge the divide with Christian Nationalism, but there is such a gulf to be bridged.
July 7, 2025
Pamela Cooper-White employs her insights from being a graduate in religious studies and being a counseling psychologist. Using insights from Group theory and the psychology of cults she helps us understand the fixation that so many MAGA Christians have with Trump. Her final chapter deals with talking to people who are strong MAGA believers. Her nights are both helpful and sobering. Understanding why people can believe things so strongly against their values and self-interests does not mean she gives us an easy to unconvert diehard Christian Nationalists.
March 13, 2023
Not sure what to make of this book. Anti-Trump and Anti-extremism so stuff it is easy to get behind. Basically Christians need to live there religion and take a chill pill. It is heavily one sided and I think the finger of blame could be pointed to other groups that add to the problem. Feels more divisive than actually trying to solve a problem. If you are liberal it will fuel the fires of your passionate dislike of conservatives.
February 27, 2024
Overall, worth reading. It suffers a bit from overly dense rhetoric, making it a chore to wade through. Getting at the meat of the subject -- yes, moderates need ways to discuss the Christian right and its political fallout, and there are useful points in the last chapter. As I said, worth reading in our present reality.
March 5, 2024
As an American Believer may we all be brave enough to approach this book, no only approach it but converse with it and wrestle with the very real reality of how our religion has moved away from Christ and towards National Idolatry.
December 13, 2025
Dense. This is a difficult subject to tackle, in part because the political landscape is always shifting. Some of what Cooper-White tackles already has changed since the publication date. There are some pastoral tips and responses in addition to historical analysis.
November 15, 2022
Enjoyed this book very much. The book helps us to understand why Christian nationalism is such a draw for many, and how to talk to people drawn in by it.
November 25, 2022
The book is almost an anthology of selections from the important works of other people. And it is valuable and useful for that!
November 2, 2023
A timely book, to say the least . . .
June 8, 2024
Tough read but worth it. This book is helpful in helping me understand how people can be Christian Nationalist and helpful in figuring out how to talk to them.
May 22, 2025
I used this book as a resource to lead a discussion at my church. It was helpful: thorough but still easily accessible.
October 14, 2025
challenging information. but definitely worth the time and effort
September 29, 2022
Explained and actionable
3 chapters explained what it is; who is attracted; and how to engage in meaningful conversation. Well researched and easy to read. Very contemporary to today's political environment. I gained a much better understanding of the complexities of Christian Nationalism.
3 chapters explained what it is; who is attracted; and how to engage in meaningful conversation. Well researched and easy to read. Very contemporary to today's political environment. I gained a much better understanding of the complexities of Christian Nationalism.
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