Author: Timon Cline

Timon Cline

Timon Cline is an attorney practicing in New Jersey and a fellow at the Craig Center at Westminster Theological Seminary. His writing has appeared in the American Spectator, Mere Orthodoxy, American Greatness, Areo Magazine, and the American Mind, among others. He writes regularly at Modern Reformation and Conciliar Post and lives in Philadelphia with his wife, Rachel. 

Is Cultural Christianity Enough?

The question for the "merely cultural Christian" party is what means are necessary and sufficient to produce the spontaneous and voluntarist cultural revival they seek?

Hail Caesar?

The Christian prince, the living law, was tasked with guaranteeing the doctrinal and moral integrity of the national church. 


Anti-liberal, Anti-secular, Pro-national

We can identify three pillars of Baxterian political theory which coincide with much of the post-liberal impulse and New Right energy: anti-liberalism, anti-secularism, and pro–nationalism.

Curtis Yarvin is Right

Modern dissidents need to seek out space-creating opportunities. We need breathing room, just like the Puritans did. We need to actively foster an attitude of salutary neglect toward us by the elites. All of this is the case so that alternative models for society—physical and digital, spatial and ideological—can be constructed and tested according to dissident principles.

Protestant Politics and Natural Law

Whatever its genesis and cause—some suggest Karl Barth’s infamous “Nein!” to Emil Brunner—Protestants largely abandoned the natural law tradition sometime amidst the tumultuous twentieth century. It should be noted that this abandonment conspicuously coincided with the advent of a positivist Supreme Court led by Oliver Wendell Holmes, Jr. and his militant campaign from the bench to detach law from a “brooding omnipresence in the sky.”

Our Distinctly Protestant States

The sects and factions that dominated the socio-political life of the early republic were predominantly of Protestant heritage. Their theological commitments, for better or worse, conditioned the early character and trajectory of the nation. Any who deny this are simply not paying attention to the historical data.


Is Nationalism Natural?

There is much talk of the common good today. How can it possibly be invoked intelligibly apart from a definite, concrete conception of the community to which it should be directed and applied, that is, to the nation?