The Rise of Christian Nationalism: A Threat to Diversity, Inclusion, and Democracy
Recently, J.D. Vance spoke at a Christian nationalist rally in Monroeville, Pennsylvania, where his remarks targeted public education, gender diversity, and progressive movements, sparking significant debate. Vance’s speech, framed in the language of “protecting children from socialism,” underscored his opposition to curricula he claimed promotes radical ideas on gender and undermines traditional education. His rhetoric mirrored the broader cultural shift among far-right groups advocating for greater Christian influence in public institutions, particularly schools, and pushing back against progressive social changes like LGBTQ+ rights and racial equity. These comments are not isolated but reflect a growing trend among Christian nationalist movements to reshape public policy in the U.S. through religious and political control.
This speech, however, is not just about one politician’s views on education; it is part of a larger, more alarming movement—Christian Nationalism—closely tied to Dominionism, which seeks to assert Christian dominance over key societal institutions. What may seem like mere political rhetoric is actually a signal of a larger push to bring about a Christian nationalist agenda, one with deep historical roots linked to exclusionary practices like eugenics. In today’s article, I will explore the connections between Christian Nationalism and dominionism, their historical ties to eugenics, and the profound threat this movement poses to marginalised communities, particularly those like myself—autistic, LGBTQ+, and trans individuals—who seem to be direct targets of this ideology.
Christian Nationalism and Vance’s Speech
J.D. Vance’s speech at the Christian nationalist rally focused heavily on so-called “socialist” curricula in public schools, which he claims are poisoning young minds by promoting gender diversity and radical leftist ideas. He repeatedly stressed that the education system is failing, no longer teaching basic skills like arithmetic but instead indoctrinating students with ideologies like gender fluidity—ideas he framed as dangerous and antithetical to American values. Vance also emphasised that these issues are funded by taxpayers, tying his rhetoric to the broader conservative push against public education systems that support inclusive curricula. His calls to “return to Christian values” in schools echo a central tenet of Christian Nationalism, where education is seen as a battleground for the moral future of the country.
Christian Nationalism aims to reclaim the U.S. as a “Christian nation” by merging religious and political power, despite the historical and legal fact that the United States was never founded as such. The Founding Fathers explicitly separated church and state, and the U.S. Constitution and founding documents affirm religious freedom for all, not privileging any single religion. Yet, Vance’s rhetoric, like that of many Christian nationalists, seeks to rewrite this narrative by advocating for policies that impose conservative Christian values on public life. His speech aligns with the goals of Christian Nationalism, which seeks to control key institutions—particularly education, government, and media—to enforce a particular interpretation of Christianity.
As an autistic trans woman, Vance’s rhetoric feels particularly threatening. By demonising gender diversity and aligning LGBTQ+ identities with “radicalism” and “socialism,” Christian nationalists signal that people like me do not belong in their vision of America. My existence, both as an autistic individual and as someone who is trans, challenges their narrow definition of a “proper” American. This movement does not just oppose political ideologies; it frames entire identities as existential threats, making it clear that Christian Nationalism seeks to exclude anyone who does not conform to their rigid ideals.
“Some of the stuff that they're teaching in American schools in 2024, that that's not just liberalism that is crazy and we've got to get it out of our schools or it's going to poison the minds of our young people. And we've got to start today in fact we should have started yesterday, and and ma'am what a big part of this-- and I I've tried to understand this I've been a senator for a couple years and I've tried to understand where is all this crazy curriculum coming from and the honest and unfortunate answer is very often it's paid for by tax dollars.
In other words it's paid for by those of us in this room, and you ask how that happened is is the answer is well the Federal Department of Education pays a lot of money to develop curriculum that goes into our schools. Well, the money the people they give money to are very often some of the most radical organizations in the world that are developing curriculum that is pro- socialism I would say pro- racism that teaches really crazy ideas on gender that we just don't want in American schools.
And yeah, I mean it has two negative consequences well first of all the American education system used to be the envy of the world rich or poor alike we believe in this country that every person deserves a quality education. Well, now we've got American children who can't add 5 plus 5 but they can tell you that there are 87 different genders, and I think both of those things are related because we're teaching kids radical ideas we're not teaching them the basics. We're not teaching them reading, writing, arithmetic-- the things that every child needs in order to live a good life.
And that is to your point this creeping socialism in our schools we've got to get it out of there and I think we cutoff the money stop spending your tax dollars on radical organizations that are poisoned in the minds of our kids.” - J.D. Vance (source) at about 13:45.
The Dominionist Agenda
Dominionism is a theological and political ideology that advocates for Christians to exert dominion over every aspect of society, shaping laws, culture, and institutions according to a specific interpretation of Christian doctrine. This ideology is most famously outlined in the Seven Mountains Mandate, which posits that Christians must gain control of seven key societal spheres: family, religion, education, media, arts and entertainment, business, and government. The goal is to implement Christian values at every level of society to bring about a theocratic transformation. Two key figures in the rise of dominionist thought are R.J. Rushdoony and Lance Wallnau. Rushdoony, considered the father of Christian Reconstructionism, heavily influenced the movement with his belief that biblical law should govern society. Wallnau is a modern proponent of the Seven Mountains Mandate and a key voice in the New Apostolic Reformation, a dominionist movement that seeks Christian control over cultural and political institutions.
Dominionism’s influence on mainstream politics has grown significantly in recent years, particularly through the rhetoric and actions of figures like Vance, who align themselves with leaders like Wallnau. Wallnau’s influence within Christian nationalist circles extends beyond theology; he promotes political engagement as a way to bring about “God’s kingdom on Earth.” This connection between dominionist theology and political power has translated into campaigns aimed at dismantling secular governance in favor of Christian theocracy. Vance’s association with Wallnau and participation in dominionist-driven events like the “Courage Tour” demonstrates how these ideas are no longer fringe but have infiltrated broader conservative political movements. Dominionists argue that Christians must hold positions of authority in the U.S. government and other institutions, viewing these efforts as part of a divine mission to “reclaim” America for God.
For marginalised communities, particularly autistic, LGBTQ+, and trans individuals, the dominionist agenda poses a significant threat. Under this vision, not only are non-Christians excluded, but those who do not conform to dominionist views of morality and societal norms face systemic marginalisation. As an autistic trans woman, I see this movement as actively working to erode the legal protections that allow people like me to live freely and authentically. Dominionism’s focus on “purity” and conformity to a rigid, heteronormative Christian framework threatens our rights and our very existence. If dominionist policies were enacted, the most vulnerable—people with disabilities, those who are gender nonconforming, and those who hold different beliefs—could face intensified discrimination, fewer protections, and even erasure from public life. This movement seeks not just to control, but to reshape society in a way that dehumanizes and excludes anyone who doesn’t fit within their narrow worldview.
Historical Ties to Eugenics
The historical ties between Christian Nationalism, Dominionism, and the eugenics movement reveal an unsettling overlap of white supremacist ideologies, Christian morality, and exclusionary practices aimed at maintaining societal “purity.” In the early 20th century, eugenics gained widespread popularity in the U.S., where it was promoted as a scientific way to “improve” the human race by selectively breeding out traits deemed undesirable—traits that included disabilities, non-white racial backgrounds, and non-heteronormative identities. Christian nationalist rhetoric often reinforced this ideology, using biblical references to justify the exclusion or control of groups seen as impure or sinful. The eugenics movement’s goal of purging society of those who did not fit into an idealised, white, able-bodied, Christian norm dovetailed with the dominionist belief that Christian governance should dominate public life.
Eugenics, at its core, was a pseudoscientific attempt to control human reproduction to “better” society by eliminating traits seen as undesirable, and it disproportionately targeted people with disabilities, people of color, and LGBTQ+ individuals. The language used by eugenicists to describe “fit” and “unfit” members of society mirrors the Christian nationalist rhetoric of moral “purity” and societal health. In both cases, the goal was to control who had the right to exist freely in society. This exclusionary vision found support in certain Christian groups that believed in the importance of maintaining a “pure” nation under Christian laws. For example, the same groups that promoted eugenics often supported anti-miscegenation laws, forced sterilisation, and segregation—policies that align with white supremacist Christian nationalist ideals.
In contemporary times, whilst explicit support for eugenics has waned, the exclusionary ideology remains present in Christian nationalist movements. The drive to exclude LGBTQ+ individuals from society through “conversion therapy” programs, which claim to “fix” non-heteronormative sexualities, has deep roots in eugenics. These so-called therapies, still supported by some dominionist-aligned churches, are based on the same eugenic thinking that sought to eliminate traits deemed “abnormal” or “unnatural.” Similarly, many conservative Christian groups promote harmful “cures” for autism, including dangerous practices like miracle bleach treatments, which are grounded in the eugenic idea that neurodivergent individuals need to be “fixed” to conform to an idealized, able-bodied Christian norm.
Today’s Christian nationalist movement, whilst not overtly promoting eugenics, continues to carry exclusionary and supremacist ideologies. The attacks on LGBTQ+ rights, the erosion of reproductive autonomy, and the control over education all echo the eugenic impulse to purify society. The push to eliminate inclusive curricula and control the narratives taught in schools reflects a desire to control who is deemed fit for participation in society, much like eugenics sought to control who was fit to reproduce. These movements, whether through law, policy, or religious influence, continue to pursue a vision of society where only certain identities—straight, neurotypical, white Christians—are considered legitimate. As an autistic trans woman, the personal and collective threat of these ideologies is clear. They seek not just to marginalise, but to erase, identities that do not fit within their rigid framework of purity and conformity.
The Personal Impact of These Movements
As an autistic trans woman, the rise of Christian nationalist rhetoric is deeply personal. Every speech, like the one J.D. Vance gave, that calls for the elimination of “radical gender ideologies” or frames LGBTQ+ identities as dangerous to children, feels like a direct threat to my very existence. I can’t help but wonder, where am I supposed to go? What am I supposed to do? I am who I am—autistic, trans, and proud of my intersectional identity. Yet, movements like Christian nationalism seem intent on erasing me and others like me. Vance’s rhetoric, rooted in ideas of “purity” and “traditional values,” signals that people like me have no place in their vision of America. This creates a climate of fear and alienation, where safety, belonging, and even survival feel increasingly precarious.
Christian nationalism doesn’t just target one group—it works to marginalise anyone who doesn’t fit their narrow mold of white, cisgender, heterosexual, neurotypical Christian identity. The rhetoric is not just exclusionary; it’s actively harmful. Autistic individuals like myself are already vulnerable to discrimination and misunderstanding. When you layer trans identity on top of that, the hostility intensifies. Trans people are frequently targeted by policies that seek to strip away our rights—whether it’s access to healthcare, bathrooms, or even basic recognition of our identities. Christian nationalist ideologies amplify this discrimination, framing trans existence as unnatural or immoral, fueling a climate where laws are created to restrict our rights and freedom.
This movement also has historical echoes of intersectional oppression. Its desire to maintain “moral purity” mirrors past ideologies like eugenics, which sought to control or eliminate traits seen as undesirable. Autistic individuals have long been targets of therapies and treatments aimed at “fixing” us, rooted in the belief that we need to be changed to fit societal norms. Christian nationalism, with its emphasis on conformity, takes this one step further—seeking not only to “fix” but to erase us entirely.
The Power Threat Meaning Framework (PTMF) helps us understand the impact of these threats. It posits that we must look at the power dynamics behind oppression, asking not what is “wrong” with marginalised people, but what is being done to them. This framework allows me to ask: What are these people’s plans for me if they get their wish? Christian nationalists view people like me as a threat to their ideal society. But I am not the problem; their desire for dominance and control is. The PTMF reframes this as a struggle for power, and it’s clear that marginalised groups are being positioned as obstacles in their quest for societal control.
In this time of growing hostility, we must resist. It’s not just about protecting one group, but standing in solidarity with all who are targeted—autistic individuals, trans people, people of color, immigrants, and more. Christian nationalism’s vision is exclusionary by design, and its success depends on silencing diverse voices. We cannot afford to be passive. We must remain vigilant, fight for our rights, and continue to build coalitions across marginalized communities. Only together can we resist the erasure that these movements seek to impose.
Final thoughts …
Christian nationalism, dominionism, and eugenics are intertwined through their shared exclusionary ideologies that seek to reshape society based on narrow definitions of morality and purity. Figures like J.D. Vance and Lance Wallnau represent the ongoing resurgence of these dangerous ideas, pushing for a society where Christian dominance would erase or marginalise anyone who doesn’t fit their vision—whether due to their gender identity, neurotype, race, or beliefs. These movements echo the eugenics ideals of the early 20th century, which sought to “purify” society by eliminating traits deemed undesirable, just as Christian nationalists now seek to “fix” or erase marginalised identities under the guise of morality.
As an autistic trans woman, my fight against this rising tide of Christian nationalism is deeply personal, but it’s also part of a broader struggle for justice and inclusion. This movement threatens not just individuals like me but the very fabric of a diverse, democratic society. The solution lies in solidarity, in standing together as marginalised communities to resist the push toward exclusion and domination. The strength of our diverse and inclusive communities is our greatest asset, and it is through collective action that we will continue to fight for a society that embraces all of us, as we are, with dignity and equality.