There’s nothing Christian about the left’s nihilism

I have written for the Spectator for years. I value it. I read it. I defend it. It remains one of the few places where serious argument is still possible. Which is why Luke Lyman’s recent essay on “Christian nihilism” is so frustrating. It mistakes metaphor for diagnosis — and confusion for insight.

Lyman opens with a disturbing scene: a protester in Minneapolis screaming at armed officers to shoot him. From this single episode, he extrapolates a sweeping claim — that America is drifting into a kind of “Christian nihilism,” a pseudo-religion that mimics Christianity’s language of sacrifice while stripping it of meaning.

What we are witnessing is not Christianity curdled into violence, but the consequences of a culture in which Christian moral limits have collapsed.

As Lyman writes:

Violence serves a central role in Christianity: the hinge of history, the Crucifixion, is bloody. Christ endures the Cross to purify mankind, because he knows we crave purity. Revolutionary leaders have stolen this idea, given it a godless twist, and sold it to their followers to encourage them to sacrifice themselves for whatever cause demands it.

That conclusion does not follow.

A cultural template

This is because Lyman treats Christianity as a cultural template — a set of symbols and emotional cues — rather than as a moral and metaphysical system with hard limits. Once you do that, anything that resembles sacrifice or martyrdom can be described as “Christian-adjacent.” But resemblance is not inheritance. Borrowed language does not imply borrowed belief.

What Lyman is describing is not Christianity emptied of content. It is secular despair borrowing familiar moral imagery. There is nothing Christian about begging for death on camera. Christianity teaches endurance, restraint, and perseverance — not theatrical self-annihilation. It demands self-control and humility. The gospel was not written for livestreams.

Lyman gestures toward Christian theology but never quite engages it. He suggests that Christianity centers on violence because the Crucifixion was bloody. That is like saying surgery centers on knives. The cross is not an endorsement of violence; it is a confrontation with it. Rome used crucifixion to terrorize and dominate. Christ faced that machinery of force and answered it with mercy. When Peter reached for the sword, Christ stopped him.

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Interrupting the cycle

Christianity does not command others to die in God’s name. Christ gives Himself. He absorbs hatred rather than unleashing it. He prays for those driving the nails. That distinction matters. It reverses the logic of every revolutionary movement ever devised. One path runs on rage and always demands another victim. The other interrupts the cycle, insisting that no human life is expendable.

Lyman claims that revolutionary violence is Christianity drained of belief — that figures like Mao or Frantz Fanon merely stole the cross and removed God. This misstates the relationship entirely. Revolutionary ideology does not distort Christianity; it rejects it outright. Christianity insists that every person bears the image of God. Revolutionary politics insists that some lives are disposable. These views do not occupy the same moral universe.

Calling this phenomenon “Christian nihilism” only deepens the confusion. Nihilism denies meaning. Christianity proclaims it. What we are witnessing is not Christianity curdled into violence, but the consequences of a culture in which Christian moral limits have collapsed.

Spiritual starvation

Lyman suggests that Americans secretly want Christianity but refuse the church. There is a grain of truth here. Human beings crave meaning, ritual, belonging, and redemption. But that longing does not turn protests into pseudo-liturgy. It indicates spiritual starvation. What Lyman treats as evidence of Christianity’s corruption is better understood as evidence of its absence.

Minneapolis is not a city of warped martyrs. It is a city where public order has broken down and civic leadership has failed. Dressing that disorder in theological language may sound evocative, but it explains very little.

When Lyman points to murals of George Floyd or grotesque memes about a murdered CEO and sees religious iconography, what he is really observing is a loss of proportion. To blame Christianity for that is to confuse the absence of moral limits with their cause.

American Christianity is not driving mobs into the streets begging for bullets. Churches across the country are feeding families, running recovery programs, rebuilding marriages, and teaching repentance, forgiveness, discipline, and duty. Those are not the ingredients of nihilism. They are the antidote to it.