You Can’t Chain a God: Christian Nationalism and the Madness of Pentheus --Chronicles of Collapse (with Jokes!)
How the Sacred Got Drafted, the Gospel Got Gutted, and the Gods Started Laughing
(This essay is a companion to “Et Tu, America?” and “So You Want to Be a Caesar.” It continues our exploration of ancient warnings hiding in plain sight—and the modern hubris that ignores them.)
The King Who Feared God
There was once a king who attempted to ban a god.
No, not some demon-worshipping despot in a horror flick. We’re talking Pentheus, ruler of Thebes in Euripides’ The Bacchae—a man obsessed with order, morality, and punishing anyone who got too… ecstatic.
He was young. He was arrogant. He was convinced the women of his city had been led astray by a new cult, and that this so-called god—Dionysus—was nothing but a threat to decency.
So he did what any overconfident authoritarian would do: he banned the rituals. Mocked the believers. Threatened the priests. And declared war on a power he didn’t understand.
Sound familiar?
Pentheus isn’t just an ancient figure with control issues. He’s the spiritual ancestor of today’s Christian nationalist movement—except with fewer Fox News appearances and more linen tunics.
Modern Christian nationalism is doing the same thing: claiming to speak for God while silencing everyone else. Not worshipping, but weaponizing. Not praying, but posturing. Not honoring the sacred, but stapling it to campaign flyers and screaming it through a megaphone at drag brunch.
“My kingdom is not of this world.” —John 18:36
But Christian nationalism insists it is—and demands that God run on a party platform.
And like Pentheus, they’re not protecting the city. They’re accelerating its collapse.
The Divine Doesn’t Do Obedience
Let’s talk about Dionysus.
He’s not the god of meek compliance or humble pew-sitting. He’s the god of wine, madness, and liberation. The god of breakdown and breakthrough. He shows up where things are stuck and starts shaking the foundations. Think less Joel Osteen, more radical street preacher with a bottle in one hand and a thunderclap in the other.
Pentheus hated that. He wanted a safe, state-sanctioned divinity. A god in uniform. A god with proper paperwork. A god who obeyed curfews and zoning laws.
But the divine doesn’t do obedience.
Dionysus arrives through the women who flee into the hills. Through the moaning of drums and the blur of dance. Through ecstasy and rupture. Through grief. Through joy. Through every messy human emotion, Pentheus spent his career trying to criminalize.
Christian nationalism—what passes for it now—isn’t scared of evil. It’s scared of freedom. It wants God to look like a sheriff, not a shepherd. It wants Jesus the Enforcer, not Jesus the forgiver of prostitutes and tax collectors.
“The Spirit of the Lord is upon me… to set at liberty those who are oppressed.” —Luke 4:18
But they rewrite it: The spirit of the state is upon us… to dominate those who dissent.
It fears the wild grace of the sacred. So it builds fences around it. And calls it law.
Tearing the Nation Limb from Limb
At the end of The Bacchae, Pentheus puts on a disguise to spy on the god’s followers in the mountains. He wants to see the “debauchery” for himself—just one little peek. But the god sees through him. He always does.
And in a final act of divine vengeance, Dionysus makes Pentheus visible to the frenzied maenads. They tear him apart. Limb from limb. And his mother, Agave, delivers the killing blow—unseeing, unknowing, caught in the madness.
It’s brutal. It’s tragic. And it’s the kind of metaphor that doesn’t need much translation in 2025.
Because Christian nationalism isn’t just tearing apart church and state—it’s tearing apart everything it touches.
It’s splitting families—when a child comes out, and the parent clings to dogma over love.
It’s hollowing churches—where pastors turn pulpits into podiums and sermons into stump speeches.
It’s shattering communities, where suspicion now blooms where neighborly grace once stood.
It’s replacing communion with conspiracy, and rewriting Christ in the image of conquest.
“Every kingdom divided against itself is brought to desolation.” —Matthew 12:25
But they whisper: Divide it anyway. As long as we win the throne.
The madness isn’t just on the fringe anymore. It’s mainstream. It’s policy. It’s a pulpit. And the people holding the megaphone don’t sound like Moses. They sound like Pentheus at the gates—furious that the people won’t kneel on cue.
Dionysus Always Wins
Here’s the uncomfortable truth buried in Euripides’ bones: the god wins.
Not because he’s vindictive. Not because he’s cruel. But because the sacred is bigger than our little attempts at control. It cannot be weaponized without consequence. It cannot be contained without cost.
Christianity, in its radical, original form, is a scandal to empire. It says the poor are blessed. That power must kneel. That forgiveness is more powerful than force. That Caesar is not God.
“Blessed are the meek, for they shall inherit the earth.” —Matthew 5:5
But Christian nationalism preaches: Blessed are the strong, for they shall take it back.
Christian nationalism flips that on its head. It’s not about humility. It’s about domination dressed in doctrine. It’s not about saving souls. It’s about winning elections.
But the divine doesn’t campaign. And it doesn’t obey subpoenas.
You can’t chain a god. You can’t dress the sacred in camouflage and think it serves your squad. And you sure as hell can’t crucify mystery and expect it to stay dead.
Pentheus thought he could. He was wrong. He died confused, believing he was restoring order, even as the world around him unraveled into myth.
The Chorus Speaks
We warned him.
We told him the gods do not wear flags.
That holiness cannot be filibustered.
That grace cannot be gerrymandered.
But he marched anyway—
Into the hills, into the madness,
Into the mirror he refused to face.
And the god was waiting.
Not with vengeance.
With truth.
And it shattered him.
Further Reading:
Thank you Dino for yet another great article with excellent comparisons.