What should Christians think of globalism and nationalism?

Today we see forces against liberalism at home and abroad. We need statesmen who understand liberalism and who can make the case for limited, representative, and accountable government.

If Michael Doran and Walter Russel Mead insist that Christian eschatology is relevant to American foreign policy, it makes sense to at least mention and analyze amillennialism and preterism.

Christians should remember this: any political theology that treats its own people as a divinely chosen political community treads on heretical soil.

Both the Jacksonian and Progressive persuasions that Michael Doran describes exhibit symptoms of secularized politics. Neither articulates a truly Christian view of politics or foreign policy.

From the ashes of both Bryan’s ignoble isolationism and Wilson’s utopian universalism rose the school of Christian realism advocated by Reinhold Niebuhr.

Ultimately, why Americans see the world through one theological lens or another has a lot to do with whether they identify more closely with a Hebraic or Hellenic kind of Christianity. Put another way, American Christians view the world differently depending on how much they read the Bible, believe the Bible is divinely inspired, and accept the Bible as authoritative in their lives.

While there is enormous merit to Michael Doran’s binary and overall thesis in his First Things essay, there are some complicating factors that obscure the “wondrous chasm” between Jacksonianism and Progressivism.

Rather than simply securing our borders or pursuing our interests, Americans continue to believe that what happens here is the fate of the earth. The real challenge to this consensus would be a view of America as just another country, neither exceptionally good nor exceptionally evil.