Alice Weidel, co-leader of the Alternative for Germany (AfD) party, was recently approached for an interview by Leonard Jäger, a prominent right-wing YouTuber known for his substantial following.

This interaction took place during the AfD's national party congress in Riesa, Saxony, where Weidel faced inquiries about the party's increasing radicalism.

Amidst discussions that included questions about faith, Weidel indicated a personal connection to Christianity, acknowledging her partner's devout Christian beliefs and their children's upbringing in the faith.

The AfD, while capitalizing on traditional Christian values, operates within a context where devout Christians are not prevalent among its ranks.

Major Christian institutions in Germany have criticized the party for promoting hate and incitement, particularly in the wake of rising anti-refugee sentiment since the influx of Middle Eastern migrants in 2015. This has led the party to frame their narrative around a perceived threat to Western civilization and cultural identity, especially associating Islam with immigration and demographic change.

Germany houses approximately 5.5 million Muslims, constituting about 6.6% of its total population of around 83 million.

Despite this, AfD politicians frequently characterize the nation as undergoing a ‘de-Christianization’ and express concerns about the influence of Islamic movements.

Beatrix von Storch, a prominent AfD member, has articulated a responsibility to uphold Christian values and warned against a diminishing presence of Christianity in public life.

The AfD's engagement with Christian discourse is primarily directed against Islam, with references to Christian values aimed at consolidating public sentiment against immigration.

Professor Matthias Kortmann of the Technical University of Dortmund notes that the AfD utilizes Christianity's historical significance to align with mainstream cultural sentiments, without firmly integrating itself with any particular religious group.

The party’s rhetoric often exploits societal apprehensions regarding gender identity and LGBTQ+ rights, positioning itself in opposition to notions of gender fluidity and perceived threats to traditional gender norms.

This exploitation of social uncertainties echoes broader populist strategies throughout Europe, aimed at mobilizing support amongst disaffected populations.

Contrastingly, the influence of Christianity on European politics is seen as markedly different from that in the United States, where evangelical involvement has significantly shaped political landscapes.

However, experts point out that this influence may be extending into Europe as right-wing figures engage with religious narratives to broaden their audience and align with transatlantic evangelical movements.

Jäger’s interactions and his promotional strategies appear to signify a tactical use of Christian imagery to amplify his reach and that of the AfD within a complex and evolving political framework.