The concept of national identity has long been debated, with many focusing on race or ethnicity as the primary basis for defining a nation. However, history suggests that religion, not race, has played a far more critical role in shaping national identity. Culture, as an outward manifestation of a people’s deeply held religious or theological beliefs, provides the foundation for national unity. This article argues that national identity, when grounded in shared religious values, forms a more cohesive and meaningful bond than one based on race, heritage, or ethnicity. America's decline, for example, is not due to its ethnic diversity, but because it has lost its shared values, culture, and religion—the very things that once unified this great nation.
Biblical Israel: A Covenant Nation Defined by Religion, Not Race
One of the most significant biblical examples of national identity defined by religion, rather than race, is ancient Israel. God's covenant with Abraham, as recorded in Genesis 12:1-3, is not based on Abraham's ethnicity but on his faith and obedience to God. God says to Abraham, “Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing” (Genesis 12:1-2). This promise was not limited to Abraham’s physical descendants, but rather to all who would share in the faith and obedience that Abraham displayed.
In Genesis 15:6, it says, “And [Abraham] believed the Lord, and He counted it to him as righteousness,” further emphasizing that the covenant was based on faith, not race. The identity of Israel, therefore, was rooted in its covenant relationship with Yahweh, formalized through the Law of Moses at Mount Sinai. When God gave the Law to Moses, He said to Israel, “Now therefore, if you will indeed obey my voice and keep my covenant, you shall be my treasured possession among all peoples, for all the earth is mine; and you shall be to me a kingdom of priests and a holy nation” (Exodus 19:5-6). This covenant defined Israel as God’s chosen people, with their national identity being explicitly religious, grounded in the worship of Yahweh and obedience to His commandments.
This religious identity was never meant to be exclusive to ethnic Israelites. From the very beginning, foreigners who embraced Israel's faith could be grafted into the nation. One of the most striking examples of this is seen during the Exodus, when the Israelites left Egypt under the leadership of Moses. As Exodus 12:38 records, “A mixed multitude also went up with them, and very much livestock, both flocks and herds.” This “mixed multitude” included Egyptians and other foreigners who chose to follow Israel’s God and leave Egypt with the Israelites. They were grafted into the nation, not based on their ethnicity, but based on their allegiance to Yahweh. This mixed group traveled with the Israelites and became part of the community, receiving the same law and being expected to live by the same standards as the native-born Israelites.
Another example is found in Rahab, a Canaanite woman living in Jericho. Despite her foreign background, Rahab expressed faith in Yahweh, declaring, “For the Lord your God, He is God in the heavens above and on the earth beneath” (Joshua 2:11). Because of her faith, Rahab was spared when Israel conquered Jericho, and she became part of the Israelite community (Joshua 6). Similarly, Ruth, a Moabite woman, famously declared her allegiance to Yahweh when she told Naomi, “Your people shall be my people, and your God my God” (Ruth 1:16). Ruth’s inclusion in the nation of Israel, despite her ethnic background, further demonstrates that religious devotion, not race, was the determining factor for inclusion in God’s covenant people.
The prophets continually emphasized that Israel’s national identity was to be defined by their faithfulness to God, not their ethnic purity. For example, Isaiah 56:6-7 declares, “And the foreigners who join themselves to the Lord, to minister to Him, to love the name of the Lord, and to be His servants… these I will bring to My holy mountain, and make them joyful in My house of prayer.” This passage clearly shows that foreigners who bind themselves to Yahweh would be fully accepted as part of God’s people, underscoring that covenant faithfulness, rather than ethnic origin, was the true basis of national identity.
In Jeremiah 2:11, the prophet asks a piercing question that speaks directly to the issue of national identity and its foundation in religious faith: "Has a nation changed its gods, even though they are no gods? But My people have changed their glory for that which does not profit." This verse highlights the absurdity of Israel abandoning the true God for false idols and underscores the importance of a nation’s religious foundation. Jeremiah’s rhetorical question implies that even pagan nations, who worshiped false gods, understood the centrality of their deities to their national identity. They did not casually discard their gods because those deities were integral to their sense of who they were as a people. By contrast, Israel, though worshipping the true and living God, had exchanged its glory for worthless idols, leading to its downfall.
This concept resonates deeply with the modern world, particularly in nations like America, where the abandonment of a shared religious foundation is leading to cultural fragmentation. Just as Israel's departure from God led to its ruin, modern nations that forsake their religious roots—especially those grounded in the worship of the one true God—are likely to experience a similar decline. A nation's strength, identity, and unity are anchored in its shared religious convictions. When these convictions are replaced by secular ideologies or relativistic values, the nation loses the source of its moral and cultural cohesion, much like ancient Israel when it turned to false gods. The lesson of Jeremiah 2:11 is clear: A nation's survival and flourishing depend on its fidelity to the foundational religious truths that have historically unified it.
Pagan Nations: National Identity Rooted in Religion, Not Race
Throughout the ancient world, national identity was overwhelmingly defined by the religious systems and deities that each nation worshipped, rather than by ethnic or racial distinctions. This theocentric worldview was pervasive, with the gods of each nation playing a central role in the lives of the people, their governance, and their sense of national distinction. Pagan nations, much like Israel, understood their identity first and foremost in religious terms, with their gods acting as protectors, lawgivers, and symbols of national unity.
Egypt: National Identity Tied to the Gods
One of the clearest examples of a theocentric national identity in the ancient world is Egypt. The Egyptians understood their national identity through their relationship with their gods, particularly the god Amun-Ra, who was seen as the king of the gods and the embodiment of the divine order. The pharaoh, the ruler of Egypt, was considered the earthly embodiment of Horus, the sky god, and was later identified with Osiris, the god of the afterlife. As noted by historian Barbara Watterson, "In the minds of the Egyptians, the pharaoh was not just a king but a god on earth, the divine intermediary between the gods and the people" (Watterson, The Gods of Ancient Egypt).
The identity of the Egyptian people was tied to this divine order. They believed their prosperity and safety as a nation depended on their correct worship of the gods and their relationship with the divine. This religious identity was central to Egyptian national consciousness, rather than any concept of ethnic or racial purity. Their gods defined their national borders, and the centrality of religion in Egyptian life can be seen in their monumental temple complexes, such as those at Karnak and Luxor, which were built not just as places of worship but as symbols of national pride and unity under their gods.
The Bible also reflects this religious identity of Egypt. In the story of the Exodus, Pharaoh’s refusal to let the Israelites go is framed as a battle between the God of Israel and the gods of Egypt. In Exodus 12:12, God declares, “On all the gods of Egypt I will execute judgments: I am the Lord.” This shows that Egypt’s national resistance to Israel’s God was rooted not in ethnic rivalry, but in their allegiance to their own deities. The plagues were not just natural disasters, but judgments against the gods of Egypt, demonstrating the centrality of their gods to their national identity.
Babylon: A Nation United by Its Gods
Similarly, the Babylonian Empire was defined by its religious devotion to the god Marduk, the chief deity of Babylon. The Babylonian king was seen as Marduk’s representative on earth, and Babylonian law, most famously codified in the Code of Hammurabi, was understood as a divine mandate. The preface to the Code of Hammurabi itself declares that Hammurabi was chosen by the gods to "make justice appear in the land, to destroy the wicked and the evil, so that the strong may not oppress the weak." Here, we see that Babylon’s sense of national identity and justice was directly tied to their relationship with their gods, particularly Marduk.
Babylon’s identity as a nation was not founded on race or ethnicity but on the central role that Marduk and other deities played in its governance, legal systems, and culture. As historian Paul-Alain Beaulieu points out, "In Babylonian theology, Marduk's victory over the chaos monster Tiamat became symbolic of the king’s role in maintaining cosmic and political order" (Beaulieu, The Reign of Nabonidus, King of Babylon). Thus, Babylon saw itself as a nation set apart by its special relationship with Marduk, and it was this religious identity that shaped their national consciousness.
The Bible references the religious centrality of Babylon in multiple places. The prophet Daniel, who lived under Babylonian rule, documents how the Babylonians enforced religious conformity. In Daniel 3:1-6, King Nebuchadnezzar builds a massive golden statue and commands all peoples in the empire to worship it, showing that religious devotion to the state’s gods was central to Babylon’s identity. The refusal of Daniel’s companions to worship this image demonstrates the clash of religious identities that defined national boundaries in the ancient world.
Assyria: A Kingdom Defined by Its Gods of War
The Assyrians, known for their military might and empire-building, also defined their national identity through their religious beliefs, particularly their devotion to the war god Ashur. Assyria’s national identity revolved around their role as the chosen people of Ashur, who commanded them to conquer and subjugate other nations in his name. As historian Karen Radner writes, "The king of Assyria was not just the political leader of the country but also the high priest of Ashur, acting as the chief intermediary between the god and his people" (Radner, Assyria: The Imperial Expansion). Ashur's approval of the Assyrian military campaigns was essential to the legitimacy of the empire.
This sense of divine mission is evident in the way the Assyrians justified their conquests. Inscriptions from the reign of King Tiglath-Pileser I record that the king carried out his campaigns at the command of Ashur, who had entrusted him with the duty of expanding Assyria’s borders. The religious identity of the Assyrians was, therefore, tied to their imperial expansion and their belief that they were fulfilling the will of their god.
The Bible also acknowledges the theocentric nature of Assyria’s identity. In 2 Kings 19:36-37, the Assyrian king Sennacherib, after his failed campaign against Judah, returns to Nineveh, where he is assassinated "while worshiping in the house of Nisroch his god," again showing how central religious devotion was to Assyrian life and politics. The Assyrians did not see themselves as merely an ethnic group but as the people of Ashur, set apart by their divine mandate to conquer.
Greece and Rome: Gods as Guardians of National Identity
In both ancient Greece and Rome, the gods played a central role in shaping national identity. The Greek city-states each had patron deities, with Athens famously dedicating itself to Athena, the goddess of wisdom and war. The identity of the Athenians was intimately tied to their relationship with Athena, and they believed that the goddess had a direct hand in their prosperity and military victories. As historian H.W. Parke notes, “Athens, through her patron goddess Athena, saw herself as uniquely favored by the gods, entrusted with the wisdom and leadership to guide the Greek world” (Parke, The Gods of Athens). Similarly, the Spartans dedicated themselves to the war god Ares, and their militaristic society reflected their religious devotion to him.
The Romans, too, defined their national identity through their gods. Rome’s very foundation myth centered on the divine lineage of Romulus and Remus, who were said to be the sons of Mars, the god of war. Roman rulers were often deified after death, and their victories were attributed to the favor of the gods, particularly Jupiter. The Roman historian Livy wrote, “No nation had ever worshipped its gods as the Romans did, and this piety was the source of their success and greatness” (Livy, Ab Urbe Condita). Thus, Rome’s identity as an empire was inseparable from its religious practices.
The Apostle Paul recognized the deeply religious nature of Roman society during his missionary journeys. In Acts 17:22-23, when Paul addresses the Athenians, he acknowledges their religiosity, saying, “Men of Athens, I perceive that in every way you are very religious. For as I passed along and observed the objects of your worship, I found also an altar with this inscription: ‘To the unknown god.’” This interaction underscores the central role that religion played in shaping the identity of the Greek city-states and their distinction from other nations.
The Early Christian Church: A New Covenant People
The New Testament further expands on the idea of religious identity superseding ethnic or racial divisions. Jesus’ ministry was marked by a consistent challenge to ethnic boundaries, as seen in His interactions with Samaritans (John 4) and Gentiles (Matthew 8:5-13). The Apostle Paul later declared that in Christ, there is neither Jew nor Gentile, but all are one in Him (Galatians 3:28). This marked a radical shift from the ethnic-based identity of the Jewish nation to a faith-based identity in Christ, transcending all racial and ethnic barriers.
The early Christian church, as described in Acts, spread rapidly across ethnic lines, from Jerusalem to Samaria and into Gentile regions (Acts 11). This inclusivity was foundational to the Christian faith, as the early church councils, particularly in Acts 15, debated and affirmed that Gentiles could be part of the Christian community without needing to adopt Jewish ethnic markers. Once again, religious faith, not race, became the unifying identity of the Christian people.
Medieval Christendom: Religion as the Bedrock of National Identity
In medieval Europe, Christianity became the bedrock of national identity for many emerging nations. After the fall of the Roman Empire, the Catholic Church provided a unifying force across ethnically diverse kingdoms. Monarchs were crowned by bishops or the pope, and their legitimacy was often tied to their defense of the Christian faith. Charlemagne’s coronation as Holy Roman Emperor in 800 AD by Pope Leo III exemplifies this, where his authority was derived not from his Frankish ethnicity but from his role as a Christian ruler.
National identity in this period was defined by belonging to Christendom. The Crusades (beginning in 1096) demonstrate how Christians from across Europe united, despite their ethnic differences, to reclaim the Holy Land. Their common religious purpose transcended ethnic lines, with knights from England, France, and Germany identifying themselves as soldiers of Christ rather than members of distinct racial or ethnic groups.
The Protestant Reformation: A New Religious Identity
The Protestant Reformation of the 16th century further reinforced the notion that national identity could be defined by religion rather than race. As Protestantism spread across Europe, entire nations redefined themselves according to their religious beliefs. The division between Catholic and Protestant nations had more to do with theology than ethnicity. For instance, Germany was religiously divided between Protestant and Catholic regions, while England’s national identity became deeply intertwined with Protestantism following Henry VIII’s break from Rome.
The Thirty Years' War (1618-1648) offers another vivid example of religious identity shaping national divisions. The conflict was fundamentally about religion, with Catholic and Protestant states clashing over the future of Christendom. The Peace of Westphalia ultimately reinforced the principle of cuius regio, eius religio, meaning that the ruler’s religion determined the religion of the state—again prioritizing faith over ethnic identity in shaping national boundaries.
Zionism and the Modern State of Israel: Religion as the Unifier
In the modern era, the establishment of Israel in 1948 exemplifies national identity being rooted in religion rather than race. The Zionist movement brought Jews from diverse racial and ethnic backgrounds—Ashkenazi, Sephardic, Mizrahi, Ethiopian—together under a shared religious heritage. Though racially and ethnically diverse, the Jewish people’s identity was bound by their faith in Judaism and their historical connection to the land of Israel, rather than any racial purity.
The United States: Founded on Religious Principles, Not Race
The United States offers a compelling case of a nation defined more by religious ideals than race. The early colonies were founded by religious groups seeking freedom from persecution, such as the Puritans and Quakers. The First Amendment enshrined religious freedom, reflecting the central role religion played in shaping American national identity. While racial issues, such as slavery, have marred U.S. history, the nation’s foundational identity was built on shared religious values, particularly the moral and ethical teachings rooted in Christian thought.
As James Madison stated, “We have staked the future of our political institutions upon the capacity of mankind for self-government; upon the capacity of each and all of us to govern ourselves, to control ourselves, to sustain ourselves according to the Ten Commandments of God.” Madison did not envision America as a nation defined by race but as one for a moral and religious people. Without a shared religious foundation, he argued, a free society cannot properly function or self-govern.
Nationalism Over Globalism—A Case for Religious Unity
Throughout history, religion has consistently been the most potent unifying force behind national identity, far surpassing race or ethnicity as a foundational principle. This is evident from ancient civilizations to medieval Christendom and beyond. As Christopher Dawson noted, "Religion is the key to history" (Religion and the Rise of Western Culture), underscoring how deeply intertwined faith is with national development. The primacy of religion in shaping national identity is especially critical in a fallen world, where the majority of nations and ideologies reject or dishonor Christ. In such a landscape, a nation that shares a unified religious identity—particularly one rooted in the moral and theological precepts of Christianity—provides a much stronger foundation for moral governance, social order, and cultural cohesion than one bound together by mere ethnic or racial similarities.
This truth is particularly relevant to the current decline of America. The erosion of shared religious values, rather than its ethnic diversity, is at the heart of the nation’s disunity. As America increasingly drifts away from the Christian principles that once underpinned its identity, it becomes more fragmented, losing the moral and cultural coherence necessary for a stable society. As Alexis de Tocqueville observed in Democracy in America, “Liberty cannot be established without morality, nor morality without faith.” Tocqueville recognized that America’s strength lay not in its diversity of race or ethnicity but in its shared Christian values, which formed the foundation of its self-governance and prosperity.
Globalism, with its emphasis on economic and cultural homogenization, threatens to further erode the distinct religious and moral foundations that have historically united nations. By promoting a worldview that downplays the importance of cultural and religious differences, globalism diminishes the distinctiveness that gives national identity its meaning and purpose. It replaces the rich, faith-based traditions that have long guided nations with a secularized, market-driven ethos that cannot foster genuine unity. This is why nationalism, grounded in a shared religious heritage, is a far more sustainable and just path to unity and prosperity than globalism. As Edmund Burke famously remarked, “A nation is not a mere geographical arrangement, but a partnership in all science; a partnership in all art; a partnership in every virtue, and in all perfection” (Reflections on the Revolution in France). For Burke, the nation is more than a collection of individuals—it is a community bound by shared ideals, history, and faith.
Ultimately, a nation built on a common religious identity, particularly one that honors Christ, is better equipped to navigate the moral and political challenges of the world. Nationalism, rooted in a shared religious ethos, creates a people bound together by deeper values than globalism (predicated on a postmodern one-world religion) could ever provide. In such a nation, people find meaning, direction, and a sense of collective purpose—qualities that are vital for flourishing in a fractured world.