Journal: Journal of Dispensational Theology
Volume: JODT 28:76 (Spring 2024)
Article: Christian Nationalism: Part II, Eschatology
Author: Gary E. Gilley

JODT 28:76 (Spring 2024) p. 7

Christian Nationalism:
Part II, Eschatology

Gary E. Gilley

* Gary E. Gilley, M.B.S., Th.D., Pastor, Southern View Chapel, Springfield, Illinois

“If we change our eschatology, we will change the world — and take dominion of it for the glory of God. That is the single most important task in all of Christendom second only to spreading the gospel.”1 So said Andrew Torba and Andrew Isker in Christian Nationalism. Doug Wilson endorsed their book, writing, “If you want to know more about Christian Nationalism, this book is for you. You will be getting your info from the horse’s mouth.” One needs to understand that Torba, Isker, and Wilson’s definition of Christian nationalism is different from the broader description as expressed in the previous article on this subject. These men see its adherents as Christians2 who want to protect their neighbors from “foreign interests, alien worldviews, and hostile invaders,”3 and have the expansion of Christendom as their goal, through which Christians “order our state governments in such a way as to help Christianity grow and flourish in our states without restrictions.”4 Their primary objective is “to build a parallel Christian society, economy, and infrastructure which will fill the vacuum of the failed secular state when it falls.”5 To accomplish this goal, they acknowledged that they must play the “long game,”6 which could amount to hundreds or even thousands of years. Progress toward this goal is possible only if the eschatology of Christians is transformed from one of pessimism to that of optimism regarding the future.

These Christian Nationalist leaders believe that America is a nation of Christian people;7 as a matter of fact, Christians constitute a

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supermajority within the West.8 Given this premise, the primary reason Christians are not dominating the Western culture at this moment is because of the triumph of premillennialism, especially futuristic or dispensational eschatology, which they believe originated in the early 1800s and has permeated much of evangelicalism during the last century. Prior to the spread of dispensationalism, with its teachings that the world is deteriorating spiritually and morally and only the return of Christ can remed...