Seventy-Second Annual Convention 2026
May 28-31
Villanova University (Pennsylvania)
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Annual Convention
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Conveners
rhetoric to advance a political agenda. It is not a religious movement; rather, it is a political movement
cloaked in religious language, seeking to wield power and reshape culture according to a particular way of
life. As J. Kameron Carter insightfully observes, Christian nationalism is merely “the tip of the iceberg.”
Beneath it lies a larger, more insidious force: what Carter calls “the whiteness of religion.” This
“whiteness” hides beneath the “sheep’s clothing of religion,” presenting itself as normative and divinely
ordained while promoting exclusionary and harmful ideologies. This often includes challenging the
scriptural fundamentalism that is usually coupled with authoritarianism, militarism, and opposition to
social reforms (e.g., gun control, family structures, etc.).
In their book, Taking America Back For God, Andrew Whitehead and Samuel Perry analyze what defines
Christian nationalism in terms of the “unholy trinity” of power, boundaries, and order. Christian
nationalism seeks to consolidate (1) power for the benefit of a specific group., framing others as threats to
cultural, political, and economic dominance. This examination exposes its binary worldview rooted in
nativism, patriarchy, racism, sexism, classism, heterosexism, ableism, and genderism. For many adherents,
a perceived loss of power provokes a need to “defend their faith” and “defend the country.” Antiimmigration
sentiment within Christian nationalism reflects a fear that what is rightfully “ours” is being
taken away (e.g., the ‘great replacement theory’). It also establishes rigid (2) boundaries to delineate who
belongs and who does not. Its rhetoric is rooted in the desire to define group identity. It privileges
whiteness and Christianity, often viewing people of other races as inferior and other religions as false. In
stoking fear of “the other,” Christian nationalism legitimizes and even sanctifies the use of force, which
leads to violence, against those it deems evil or un-American. Equally vital to Christian nationalism is its
commitment to (3) order. It upholds strict hierarchies, especially regarding gender and sexuality.
Patriarchal family structures and traditional views of monogamous relationships are central to its vision.
Social changes—including the growing presence of women in the workforce, access to abortion, increased
sexual freedom, and expanded gender roles—are viewed as existential threats to the American way of life.
To consolidate power, draw boundaries, and impose order, Christian nationalism targets key institutions
that shape public knowledge and values, such as education and media. As former U.S. Ambassador Jeane
Kirkpatrick observed, “To destroy a society, it is first necessary to delegitimate its basic institutions so as to
detach the identifications and affections of its citizens from the institutions and authorities of the society
marked for destruction,” (1986). Efforts such as book-bans, anti-“woke” campaigns in schools, the
dismantling of DEI programs, defunding of research universities, and the politicization of mass media are
all aimed at perpetuating the Christian nationalist agenda.
In this climate, academia has a crucial role to play. Through rigorous research and critical reflection,
scholars can expose the duplicity of Christian nationalism and articulate an alternative vision of
Christianity rooted in authentic sources and traditions. As teachers and scholars of religion, members of
CTS are uniquely positioned to engage Christian nationalism’s pervasive influence, and to challenge the
privilege and affluence it has amassed through exclusion and marginalization. We invite papers to explore
the central question guiding our sessions: How can Catholic theology reckon with Christian nationalism
by exposing its duplicity and offering an alternative theological perspectives grounded in a critical study
of faith and ethics?
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Scholars who are invited to present their work at a national convention of the College Theology Society must be current members of the CTS in order to appear in the program. No person may submit more than one proposal for consideration nor will submissions to multiple sections be considered. Failure to observe these policies may result in the scholar's disqualification to present a paper at the Annual Convention.
The National Association of Baptist Professors of Religion will once again be joining us this year.
Further questions about our 2026 Annual Convention can be submitted by email to Dan Rober.
The College Theology Society is a registered, non-profit professional society and a Related Scholarly Organization of the American Academy of Religion. |
