The Psychology of Christian Nationalism: Why People Are Drawn in and How to Talk Across the Divide

In this timely book, Pamela Cooper-White engages in an in-depth description of various aspects of the Christian nationalist movement, including its composition, major beliefs, and why some may find it attractive. She ends with offering recommendations for conversations across the painful rifts that have occurred within families, communities, and society. In the first chapter, drawing on Andrew L. Whitehead and Samuel L. Perry (Taking America Back for God: Christian Nationalism in the United States, Oxford University Press, 2020), Cooper-White defines Christian nationalism as a "cultural framework—a collection of myths, traditions, symbols, narratives and value systems—that idealizes and advocates a fusion of Christianity with American civil life" (p. 13). She traces how Christian nationalism is bound up with theological belief in the degradation of society due to liberal and secular forces, resulting in an evangelical fervor to "win back" souls for Christ. As such, Christian nationalism has become conflated with White supremacy, patriarchy, toxic masculinity, gun rights, and nationalism.

Cooper-White explores the conscious and unconscious motives that might make this movement attractive (ch. 2). Conscious dynamics include fear and the deep-seated need for belonging, while unconscious dynamics include the power of a charismatic, narcissistic leader to fill unmet needs, as well as the emotional contagion that can spread in groups and the potential presence of psychological "splitting" (often due to trauma), a defense mechanism in which experiences and people can be framed as all good or all bad, without nuance. These dynamics combine to create fertile ground for conspiracy theories to take root. The final section presents strategies for "talking across the divide" (ch. 3). Cooper-White is clear that the goal of these efforts is not to equalize all points of view nor create a "false unity" (p. 101). She proposes a "triage" model of conversation that begins with assessing whether (and if) fruitful conversation is possible before moving forward, offering practical suggestions grounded in her own experience of being a clinician and professor of pastoral care and counseling (p. 104).

This book is a must read for pastoral car-egivers, chaplains, and clinicians, as well as for Christians who are struggling to have difficult conversations across polarization. Her dialogical framework—a "traffic light" model (p. 104)—recognizes that conversations exist along a spectrum. There are times when conversations might not be appropriate and also moments when conversation partners might express "some" or "real" openness to examining their convictions. For caregivers struggling to navigate these difficult conversations, this book provides a concrete guide, while remaining attuned to the social and cultural dynamics, power differentials, and contexts that surround such conversations. With its comprehensive, interdisciplinary exploration of the Christian nationalist movement, this book also fosters empathy and understanding between and among people located on different places on the political spectrum and could be a helpful book to study in a group setting.

Leah R. Thomas Anabaptist Mennonite Biblical Seminary Elkhart, Indiana