pastor-mikes-desk

A Time to Love

Sun, 26 Oct 2025 17:28:32 +0100

The Preacher said long ago that there is a time and a season for every purpose under heaven, but I think it is important to remember, that the greatest of these is the time we are given to experience love. There are times for hardship and pain, for heartache and loss, but thank the Lord above there a time to love. There is a time to build up and give, a time to laugh and live. Oh, how I thank God for the times that love has healed what hate had scarred, for the time that love embraced after the fight had ended. The times of breaking down and tearing down have most often come at the hands of people I thought I could trust; and every time the Lord has graciously bestowed upon me seasons of love and restoration, it was always through the hands of people who were so trustworthy and faithful that I never stopped to consider whether I could trust them. What a blessing it is when you never have to ask. Love just is!

Life is short and full of things to distract us from the times of blessings. Indeed, there is so many things to plant and build and gather and maintain, that we can forget to enjoy the times of joy and peace and love that graciously come our way. When I think of the love I have been blessed with from time to time and season to season, I think of some of the dearest people in my life. Today I was reminded of the times of love I experienced in the presence of two people in particular, my Grandpa and my Aunt Janet. Two people today reminded me of two people from yesterday. Two incidents today, October 25, 2025, reminded me of times of love from long ago.

First, my brother Luke reminded me of my Grandpa today. I can’t help but get a little teary-eyed just thinking about it, but it hit me as I was driving home from his house. This afternoon he came in and announced that he would be grilling hamburgers and hot dogs for whoever wanted some. I raised my hand for a burger. I had had a headache all day and needed something good. A little later when the burger arrived it somehow looked a little different, somehow it just looked extra thick and juicy like it had been served to me by a gourmet chef. As I took my first bite I thought how this was “one tasty burger!” It hit the spot and for the first time all day my head had ceased to pound, and I felt really good and truly content. Later as I told my wife about it, it finally came home to my heart: It reminded me of Grandpa from years ago!

Old Jerry Osborne used to go outside while everyone was talking and carrying on inside the house, and he would grill out there by himself. Before you knew it, there it was, the best burger in town ready to eat and made with love. Boy did they taste incredible! And that’s what Luke did today. He stood out there and grilled for everyone while we carried on in oblivious conversation. He grilled with love, and the burger tasted all the better for it! The Lord gives us people who love us and barbeque burgers for us, and sometimes when they are gone, we can miss the next generation of blessing right in front of us, barbequing just like old Grandpa used to. A time to love, indeed.

Second, my daughter reminded me of My Aunt Janet, but in a different way. She moved far away last year, and today she faced heartbreak and stone throwing from those she thought she could trust and from those whom she thought loved her. Those that had taken her in were casting her aside. The turmoil my daughter was experiencing far from home made me think of my dear Aunt Janet who made me feel right at home with her when I was away from home for the first time. I wish my daughter had someone like Aunt Janet. My dear Aunt Janet did not have a lot of money, and she did not buy me a lot of things. In fact, the only thing I ever remember receiving from her, is a small digital alarm clock that I still have and display with great affection as if it was the crown jewels of France!

What Aunt Janet gave me was love. When I moved away from home for the first time, she gave me love. She never treated me like a guest; she treated me like her own. Oh, how we need more Aunt Janets in this selfish world! How we need more people who show love out of love rather than favors that assume they have purchased your loyalty and have obligated you to bow to their whims! Oh, how I miss my Aunt Janet who made every day sweeter, every day lovelier, and every day just a little brighter, because you knew she loved you—no matter what! Yes, in the face of awkward looks, uncomfortable silences, and harsh judgements, I wish my daughter had Aunt Janet to lean on, and then I realized, in GOD'S AMAZING GRACE, she does! Over the past year, the Lord has brought some incredible people into her life, including a sweet lady named Jentry, who reminds me so much of my Aunt Janet in the way she cares for my daughter like she was her very own!

Truly we must endure the times of sadness and sorrow, but thankfully, we have a loving heavenly Father who ensures that to everything there is a season, and He is faithful to add a time to love, which is always delivered through the heart of someone who loves us.

The Gnosis of Christian Nationalists

Sat, 04 Oct 2025 16:52:43 +0100

In the time of the ancient Church, there were those who promoted false doctrine and boasted about their “secret knowledge” of the spiritual realm. These heretics were known as Gnostics, a name which comes from the Greek word for knowledge, gnosis (γνῶσις). Most of the information we have about such groups comes from polemic writings of the church fathers as well as some of their own writings which have survived, such as the Gospel of Thomas, which is typically associated with early gnostic manifestations. The point here is not to give a history lesson, but rather to make a contrast and a comparison.

The early Christians disparaged groups that claimed a secret knowledge of God and the spiritual realm. Jesus taught that His disciples were lights in the world. He said that men of evil deeds loved darkness and secrets, but that His light would unveil the hidden things and reveal the secrets of the ungodly. Jesus spoke out loud and in public, declaring that His proclamations were for all to hear, saying that “in secret I have said nothing” (John 18:20). Following this example, the Apostle Paul could say this His Gospel preaching was “not done in a corner” but rather was heralded publicly (Acts 26:26). So much so, that even the opponents of Christ could say that His apostles had “turned the world upside down” with a message that was spread openly throughout the Roman empire (Acts 17:6).

Modern American Christians should take a lesson from their ancient counterparts. How is it that so many American evangelicals hold to a secret knowledge which underpins their faith and practice? When questioned about their unloving behavior in a pandemic, they hold to the secret knowledge of John MacArthur. I am more important than my neighbor. My church service is more important than community safety. My conspiracy theories are more important than my witness for Christ. When questioned about their reverence for January 6 as a holy day of Christian Nationalism, they hold to the secret knowledge of Charlie Kirk. It was a peaceful gathering of love and patriotism. It was a call to action by God’s anointed. It was a travesty of justice that was made right when the rioters were pardoned. When questioned about their fervor for trouncing on human rights, dehumanizing “others,” and cracking down on one’s neighbor as the “enemy within,” they hold to the secret knowledge of Al Mohler who covers over the blatant sins of the church with outright political bias under the wicked guise of a “Christian perspective.”

Why do I call this Christian Nationalist (false) gospel a secret knowledge? Because, when questioned, the replies are never based in reality. The arguments are never factual. The truth is never relevant. It is a secret knowledge that must be held by faith in their Leader. Instead of debating two sides of a coin, the evangelical church now has a secret coin which has no relationship to the coin of reality. They point to the hidden truth they saw on social media, the hidden truth they heard from their most trusted influencers, the hidden truth that only the initiated can see and know and understand. These Christians no longer believe the fake news of Reuters and the Associated Press; no, they reach for the “real” news provided by their trusted influencers and websites that promote their Leader’s agenda.

Will Al Mohler speak out against his political wing as they encroach ever closer to the precipice of authoritarianism and fascism? Probably not. Will he be appalled at the thought of using the United Stated military against American citizens as the “enemy within?” I hope against all hope. No, but I am sure he will provide the Christian perspective on why this has to be done, or why it is really not unconstitutional, or why it is all just silly exaggerations from the Leader who just speaks his mind. Will Al Mohler call attention to the danger posed by inciting suspicion and hatred against fellow Americans by insisting that if they are not part of the Leader’s party, then they are the Enemy Within? Sadly, not only will Al Mohler continue to promote this evil agenda to steal, kill, and destroy, but the majority of evangelical pastors and Christians will join in the same. Indeed, it is true: The only thing necessary for the triumph of evil is for good men to do nothing. More heartbreaking is the fact that today, the triumph of evil has the full faith and backing of the American evangelical church.

The Importance of Ideas

Fri, 19 Sep 2025 14:51:50 +0100

“Our heritage and ideals, our code and standards— the things we live by and teach our children— are preserved or diminished by how freely we exchange ideas and feelings.” –Walt Disney

On Wednesday, September 10, 2025, a high school student opened fire at his Colorado high school, in the same county as the 1999 Columbine High School massacre. This student-turned-shooter wounded two classmates before killing himself. At the same time, 12:23 pm Mountain Time, 470 miles away at Utah Valley University, Charlie Kirk was assassinated. This wicked alignment of fates casts a dark and foreboding shadow across the land of the free.

Kirk's murder is the latest of numerous acts of political violence since last summer, when we saw the first of two assassination attempts on candidate Donald Trump, followed by the firebombing of the home of Pennsylvania's governor, Democrat Josh Shapiro; the killing of Democratic lawmaker Melissa Hortman and her husband in Minnesota; the murder of two Israeli embassy workers in Washington; and the killing of police officer David Rose in a shooting outside CDC headquarters in Atlanta.

Our American Culture has descended into a culture of rage and violence, so much so, that even in our schools, the youth of our country are turning against one another. Moreover, our political dialogue has become depraved, as it is increasingly full of blame, hate, and anger. For instance, when Charlie Kirk was murdered, some on the Right blamed the ambiguous and ominous “Left,” vowing vengeance and reprisal. At the same time, some of those who opposed the politics of Kirk taunted his death and cheered his demise. Importantly, I say “some” on both sides. I do not say flippantly, “the Right did this,” or the “Left did that;” "the Republicans said this,” or “the Democrats said that.” Nay, I say, “some.” There are always “some” who are willing to speak and commit evil. The problem is that in our heated environment, too many Americans are quick to simply paint the Other Side with the broadest brush possible and never consider that they may have more in common than they realize.

Charlie Kirk sought to engage young people with his ideas and to convince people of his worldview. He did not count any topic out of bounds and was willing to argue his opinion face-to-face with anyone. While generally polite, he could also be sharp and abrasive; but he was also charming and charismatic. He used fiery rhetoric and received the same in return, an aspect of his debates which no doubt led to his wild popularity and massive social media platform. President Trump himself credited Kirk with churning out an increased youth vote which helped deliver the White House back to him in 2024.

To be sure, I found zero agreement with Kirk, but I wish to live in a country where he is not killed for espousing views that I find strongly offensive. I am disenchanted with Christian Nationalism and find it be abhorrent to the Gospel of Jesus Christ, but I wish to live in a country where Christian Nationalist can promote their ideology. I am concerned about the consequences of those who mix the Gospel with politics, but I wish to live in a country where Right-wing Christians can do just that. I disagree with the worldview and the ideology that Kirk promoted, but I wish to live in a country where his wife is not a widow and where his children still have him as their father.

I strongly and unapologetically believe in the robust exchange of ideas and believe that Americans should foster an environment where ideas can be shared and believed, argued and countered all in freedom, liberty, and peace. In the late 1960’s, political assassinations became all-too commonplace: John F. Kennedy, Malcom X, Martin Luther King, Jr., Robert F. Kenndy, and others were all killed within a 5-year time span. In the course of 60 years, we find our nation at the precipice once again. What is the answer? The answer lies in the message of Jesus Christ.

Jesus said to love your neighbor as yourself, and He also said to love your enemies. First, I think that we should see most of our enemies as our neighbors. This is especially true when we count someone as an enemy just because they have differing political views. But second, if we cannot do that, then we must love them anyway, and as Jesus said, pray for them, for when we pray for someone, it is difficult to keep hate for them in our heart. It is high time for Christians to put down the flag and take up the cross. It is time for Christians to lead the way in this country. Not by advancing or protesting legislation and not by getting out the vote for a preferred candidate. It is time for Christians to lead the way by demonstrating love, mercy, and grace for their fellow Americans!

Indeed, it is Christians who can and should be able to show others how to engage in debate with respect, how to argue in love, and how to receive and embrace their opponents with grace. I believe in the exchange of ideas, but I believe in the Gospel of Jesus Christ which must control how I engage, debate, and argue. I believe in the Great Experiment of America, but I believe in the Gospel which must control how I view and treat my fellow Americans. I believe in our Republic and in her democratic ideals handed down from the founding fathers who provided us a government of separate powers and of checks and balances. But I believe this government of the people, by the people, for the people— shall indeed perish from the earth, if Christians do not stand up for the rights of OTHERS and lead the way in LOVING those with whom they agree as much as those with whom they disagree.

Adorning the Gospel or Stripping it Bare? Case Studies Illustrating the Dangers of Christian ...

Fri, 05 Sep 2025 11:20:29 +0100

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ADORNING THE GOSPEL OR STRIPPING IT BARE?

CASE STUDIES ILLUSTRATING
THE DANGERS OF CHRISTIAN NATIONALISM

A PAPER PRESENTED

AT THE 2024 ANNUAL MEETING OF
THE EVANGELICAL THEOLOGICAL SOCIETY

Introduction[1]

Christian Nationalism (CN), as described by Stephen Wolfe (click for the audio of an ETS panel discussion featuring Wolfe), threatens to diminish the witness of the evangelical Gospel around the world. Wolfe’s political theory will be used as a window through which to view religious nationalism more broadly. As test cases, CN will be surveyed in the United States, Brazil, Ghana, Germany, Ukraine and Russia, and then compared with Hindu Nationalism in India, Islamic Nationalism in Iran, and Buddhist Nationalism in Bhutan. CN will then be viewed under the principles of the Baptist Faith and Message 2000 (BFM) in an effort to formulate a theological solution from a Baptist vantage point.

Defining Christian Nationalism

In discussing CN, it is imperative to rightly represent the movement; therefore, this paper will stay away from unhelpful generalizations in an effort to provide a reasoned focus upon the issues.[2] Stephen Wolfe’s The Case for Christian Nationalism has been chosen as the flagbearer for this discussion for two important reasons. First, his book provides a systematic presentation of CN which is clear, concise, and coherent. Second, Wolfe provides a mainstream voice within the evangelical tributary of the CN movement.[3]

Stephen Wolfe’s Definition

Stephen Wolfe embraces the term Christian Nationalism, and his definition is usefully simple: “Christian nationalism is a totality of national action, consisting of civil laws and social customs, conducted by a Christian nation as a Christian nation, in order to procure for itself both earthly and heavenly good in Christ.”[4] He frames this as “nationalism modified by Christianity.”[5] This definition may not appear problematic, but the proverbial devil is in the details.

It is important to understand that Wolfe’s CN is opposed to liberal democracies and the form of governments under which most Westerners reside, who enjoy various semblances of liberty and justice for all.[6] To bear this out, Wolfe explains that CN is a “species of nationalism”[7] whereby the government provides “civil direction in true religion,”[8] which is described within the confines of an established and officially sanctioned “pan-Protestant political community.”[9] While Wolfe does not believe that the church or its leaders should run the government, he affirms that a Christian nation and its magistrates would be obligated to foster a civic and cultural environment conducive to Christian virtue and duty. To be clear, this includes passing and enforcing laws governing church attendance, orthodoxy, public conversation, and even church building aesthetics, such as pulpit placement.[10]

Wolfe protests that modern secularists are like an Orwellian Big Brother watching over people and vying to control their lives. Yet, in a turn of irony, he offers the promise of Big Father in the form of state magistrates, who may investigate and interrogate one who missed church, cursed out loud, discussed contrary political views, or circulated minority religious beliefs. Wolfe claims that “civil authority should leave alone what the other spheres of life can effectively govern themselves,”[11] and yet he calls for a Christian Caesar,[12] “a national god”[13] touted as “the prince” and “first of his people,”[14] who concerns himself with the church attendance of his citizens and the pulpit aesthetics of his clergy.

No Elephants to See Here: It's Just a Theory

One problem that stands like a fidgeting elephant in the corner is how Wolfe refuses to compare his Christian political theory within the framework of history. Since nationalism has led to well-documented atrocities, and since CN has not been immune from the temptations of such, it would be reasonable to defend his position against this troublesome background. But Wolfe dismisses such questions outright, waving off “any supposed connotations of nationalism, whatever those might be,” insisting he does not need to “justify or explain away any historical example of nationalism.”[15]

Wolfe rather takes cover behind his own “conceptual defense” that the “ism of nationalism” is merely “the nation acting as a nation for its good;” therefore he “does not appeal to historical examples” or “waste time repudiating ‘fascist nationalism’.”[16] This reads like open-faced irony since Wolfe’s entire work is replete with historical references to the Reformed thinkers of the 16^th through 18^th centuries and often hearkens back to the colonial period. Clearly his perception of colonial America as an assortment of CN nations colors his view and influences his outlook on the history of both nationalism and CN. Yet even in these discussions, he does not address slavery, religious executions, and the near genocide of Native Americans, atrocities coded in Christian religion, which cast a long dark shadow upon his CN idealism.[17]

The problem with Wolfe’s historical lacunae is that it dismisses the great concerns one may have with CN as if they should not be concerning at all, but there is a restless elephant here that cannot be ignored. Strangely, Wolfe takes the time to document the “homicidal persecution” of 16^th and 17^th century Roman Catholics without recognizing that this was an alternate form of CN, and that the Reformers also promoted similar means of enforcing the laws of their own CN commonwealths.[18] He admits that the “Reformers generally approved of capital punishment for heresy,” but he quickly qualifies their posture as measured and reserved by comparison.[19] The lesson of the Reformers according to Wolfe, is that while civil action against heresy is justified, it should be carried out with “discernment, care, gentleness, and prudence.”[20] How a CN government carries out the death penalty with care and gentleness is not explained. Wolfe insists his work is theoretical, and this apparently excuses him from treating his topic historically. Yet, he also insists that his work should not be taken as a mere “intellectual exercise…of Christian political theory” but rather as a “vision of the future.”[21] Theoretical or not, Wolfe is promoting a well-rehearsed form of ideological government.

Justifying Violent Revolution

Ideally, the goals of CN are ushered in through national renewal coupled with the civic resolve to implement overtly Christian governance, but violent revolution is also justified in achieving this goal.[22] In fact, Wolfe tips his hat toward a violent revolution in America, which could topple the current government, capture alleged tyrants, and renew the country in the image of a CN state.[23] He leaves the non-theoretical aspects to “strategists, organizers, and foot soldiers,”[24] but calls upon Christians to train their will and cultivate their resolve in order to be prepared for such action.[25]

One may sympathize with the desire for a Christian nation-state, but the rhetoric of toppling a liberal democracy is contrary to the Christian message of love and humility toward neighbor and honor and subjection to government authority. To be fair to Wolfe, he discounts the usually cited biblical passages, arguing that the NT writers would have offered a vastly different approach to government if first century Christians had been in the majority. He holds that Paul’s “silence on revolution cannot be construed as a denial of its permissibility,” as it simply would have been absurd in his day.[26] Considering that Paul admonished Christian slaves to “adorn the doctrine of God our Savior in all things” rather than pilfer their master’s home (Titus 2:9-10), one is rightly doubtful about such claims.

The Issue at Hand: Illustrating the Dangers Not Arguing the Principles

Wolfe welcomes anyone to challenge the validity of his arguments,[27] but the purpose of this paper is not to argue against the rationale or even the theology of CN, but to illustrate how it strips the evangelical church of its moral and spiritual witness and makes Christian people unfit to carry out the commission of Christ to proclaim His Gospel. This is charitable to Wolfe, who himself admits that he is not a theologian but a political philosopher and theorist presenting a systematic guide justifying the tenets of CN.[28] Wolfe affirms that a CN society will prosper in earthly and heavenly good, but he does not speak toward the importance of the Christian witness and the Gospel commission. Granted, his intention is to provide an intellectual and theoretical justification for CN that can push the movement forward within the United States.[29] In sum, Wolfe is explicating how a CN government could work in theory and is not attempting to draw theological conclusions regarding Christian witness and the propagation of the Gospel. The following sections will highlight the importance of this omission.

A Survey of Christian Nationalism

One of the most integral features of CN described by Wolfe is its ethnic particularity, which he argues is a natural inclination of man which is not a result of the Fall, but rather a God ordained element of human flourishing, as “no nation (properly speaking) is composed of two or more ethnicities.”[30] This fundamental aspect of Wolfe’s CN is a key factor in defacing the Christian witness for the Gospel. This homogenization of religion, ethnicity, and culture into a nationalistic mixture includes three potent ingredients of religious nationalism more broadly. First, it cultivates a sense of danger and urgency, as adherents view themselves under attack from exterior forces who wish to diminish the nation by undermining its heritage. Second, this spurs a desire to counter a perceived national decay centered in secularism and fear of the Other. Thirdly, this coalesces into a movement to take one’s country back by defending its religious and national heritage. Distilled in this concoction of religious nationalism is an image of the true patriot; that is, only the religious nationalist is a true and rightful citizen who loves his country.[31]

United States

The United States has a long history of overlapping religion and government. Many of the colonies were founded as official bastions of Christian denominations, and to this day religion continues to play a powerful part in American politics.

Colonial America

Various forms of CN were established in the American colonies, and this became a pronounced feature of colonial life and worldview.[32] In the Massachusetts Bay Colony, the early Puritan settlers established a theonomic government and “managed to preserve a relatively uniform faith and practice in their ‘Bible Commonwealth.’”[33] However, despite their theological commitments, they were yet hostile to nearby Indian tribes and persecuted alleged idolaters and Sabbath breakers, even wielding capital punishment for crimes of blasphemy and witchcraft, accusations often employed against Christian expressions which ran contrary to the majority.[34] During this tenure of theocratic rule, these Puritans executed the Boston Martyrs for Quakerism[35] and held the Salem Witch Trials, which ultimately led to the execution of nineteen people.[36] As Thomas Kidd well observes, “Freedom of self-determination or individual conscience had little place in the Puritan vision of liberty.”[37]

Constitutional America

The late twentieth century witnessed an increase in CN aggression. Tracing this rise of extremism, John White finds that “Christian Nationalists are unapologetic about their embrace of violence,” even citing Wolfe to bolster his point.[38] He lists several violent groups and deadly incidents to illustrate how CN ideology often leads to violence and vividly highlights its inherent dangers.[39] The events of January 6, 2021, produced surreal images of CN fervor, including rioters brandishing Bibles, holding crosses, and invoking the name of Jesus in chants, prayers, and even worship songs.[40] In White’s assessment, CN ideology “fueled the mob,” warning that future CN terrorism is “inevitable.”[41] While church attendance steadily declines, CN is on the rise[42] and Christian nationalists have a strong voice which reverberates through our political system.[43] This is remarkable in light of Wolfe’s portrayal of CN, which produces a cultural Christianity driven by social norms rather than spiritual formation.[44]

Brazil

On January 8, 2023, Christian nationalists stormed government buildings in Brazil in a violent demonstration of their support for President Jair Bolsonaro, who had lost his re-election bid but fomented his supporters into a frenzy after months of claiming the results were fraudulent. Some have observed a “transnational evangelical cross-pollination” between the United States and Brazil, as their intense populist movements have been strengthened by evangelical Christians.[45] This “virulent” Brazilian strain of CN mirrors its American counterpart, especially as its promoters “continue to spread the idea of the superiority and dominion of Christianity, directly or indirectly contributing to the increasing religious intolerance and racial prejudice that infest the country.”[46]

During his presidency, Bolsonaro derided immigrants, scorned indigenous people and Afro-Brazilians, and persecuted left-wing evangelicals and other minority groups to empower the “real Brazil.”[47] For instance, at a 2017 campaign rally he shouted, “We must end this nonsense of a secular state! It is a Christian state! We will make Brazil for the majority. Minorities must bow to majorities! Either they adapt or they disappear!”[48]

Ghana

Over 71% of the population of Ghana professes Christianity, and yet, until recently, the country took pride in its constitutional right to freedom of religion, although many conceded that it was indeed a “nation of Christians.”[49] Over the last decade and a half, however, an influential CN movement has gripped the country with “a fervour that is increasingly shaping its national identity.”[50] While Ghana has historically fostered an environment where indigenous religions, Christianity, and Islam could coexist in relative peace, CN political parties have risen to power in the country contending that Ghana belongs only to Christians.[51] This has led to increasing tensions as Christian nationalists openly condemn minorities and Muslims.[52]

Like their American brethren, Christian nationalists in Ghana are promoting the “fusion of their preferred form of Christianity” with the civic life of their nation, despite the fact that their constitution was designed to ensure religious freedom and resist the establishment of a state religion. While a secular state constitutionally, Christian nationalists in Ghana are thoroughly undermining religious and minority rights.

Germany

The Alternative For Germany (AFD) recently won historic victories in the country. Although no far-right candidate has won a parliament seat since World War II, this movement has quickly become one of Germany’s most popular and controversial political parties.[53] The AFD has built a platform of nationalism, anti-immigration, and anti-Muslim sentiment, while highlighting conservative family values and Christian culture, becoming the party of choice for many Christians.[54] Even though Christians make up a minority of AFD supporters,[55] they are nonetheless part of the “political earthquake” that is shaking up German politics, despite the fact that Catholic and evangelical churches across the country have condemned the party as “not electable for Christians” due to its ethnic nationalism and “positions that contradict the basic values of Christianity, especially with regard to human dignity and diversity.”[56]

Not surprisingly, strong similarities have been observed between AFD supporters and politicized Christian conservatives in the United States.[57] Moreover, both AFD and CN advocates promote ethnic nationalism, isolationism, hostility towards NATO, embrace authoritarian powers, and diminish Russia’s invasion of Ukraine, all of which threatens the security of trans-Atlantic nations.[58]

Russia and Ukraine: A Conundrum

Both Russia and Ukraine share a common bond in the Russian Orthodox Church, which has 12,000 parishes in Ukraine. Lena Harned has documented how President Vladimir Putin speaks of the invasion of Ukraine in religious terms, calling for a re-unification of Orthodox Christians in historically Russian lands, and has further explained how “Russian ethno-ideological religious nationalism” has been used to spur the conflict as one of “competing religious narratives.”[59] In fact, the Patriarch of the Russian Orthodox Church, who sides with Putin, has described the ongoing war as a struggle of “metaphysical significance” against the corrupting influence of Western liberalism.[60]

Ukrainians, however, have not been willing to embrace religious nationalism, generally preferring a secular society.[61] This may stem from their lack of a unified national religious narrative, not to mention several competing Orthodox churches which vie for national supremacy.[62] This divide is strikingly illustrated in public opinion, where “devout Orthodox people in Russia are more likely to support authoritarianism and justify corruption, unlike their Ukrainian counterparts.”[63]

Dr. Radu Gheorghiță of Midwestern Baptist Theological Seminary has observed that Russia and Ukraine present an ironic conundrum: “This tragic conflict is projected and conducted as a CN war against the evils of Western democracy. Vladimir Putin views himself as the last and sole defender of genuine Christianity against all the atheistic Western democracies. However, Ukraine is a Christian nation similar to Russia and both are Eastern European Orthodox countries, hence the conundrum – which Christian nation against which?”[64]

A Survey of Non-Christian Religious Nationalism

It is important now to turn the issue upside down and attempt to view Christians in the reversed role of the minority in countries where religious nationalism contributes to harassment and persecution. Perhaps stepping into the shoes of the marginalized will aid in understanding just how preposterously hypocritical and unchristian CN truly is.

India

In his thorough analysis, Christophe Jaffrelot traces the rise of Hindu nationalism in India during the twentieth century, and how it has gained increased political power over the last twenty years. He further outlines the “political trajectory of India from populism to ethnic democracy and authoritarianism” during Prime Minister Narendra Modi’s tenure in office, which has created a harsh political atmosphere for minorities.[65]

Within this environment, minorities such as Christians and Muslims, along with those who promote secular pluralism, are considered suspect, the Other which must be confronted, exposed, and stopped. Under the Modi regime, the Hindu nationalist group, RSS,[66] of which he himself is a member, has been able to harass, bully, and intimidate religious minorities with impunity, despite the fact they have been connected with allegations of physical violence, vandalism, rape, and murder.[67] In an attempt to preserve Hindu culture and counter the perceived decline of the Hindu population, Christian groups, and especially missionaries, have been targeted as the enemy within.[68]

Iran

In discussing Iran, it must be readily noted that this country is experiencing radical shifts due to younger Iranians turning away from Islam toward Zoroastrianism, Baha’ism, Christianity, and even Buddhism, let alone their preference for a secular government.[69] As many have noted, there is a strong undercurrent of Persian nationalism which views the history of Iran (both real and imagined[70]) as exemplifying the apex of Islamic civilization, and her people as God’s chosen race who will one day lead the Muslim world.[71] For the time being, Iran remains a striking example of majority-led tyranny where Christians and religious minorities suffer under the oppression of Islamic nationalists.[72]

Islamic revivalists in Iran oppose secularism and Western philosophy and seek to “build a theocracy, an Islamic state constitutionally based and operated in full light of shari’ah as the guiding principle reflecting the Will of Allah.”[73] This religious fervor is often coupled with racial antagonism against groups perceived as not truly Iranian, and has produced a breeding ground for unspeakable atrocities against minority groups.[74] Due to the oppressive nature of Iranian law, the country has been highlighted by the United States and the United Nations as a place where minorities live under high risk of harassment, imprisonment, and execution.[75]

Bhutan

The Kingdom of Bhutan is a small country in the eastern Himalayas with a population of less than a million people. In spite of its size, it has yet managed to take the 36^th spot on the Open Doors World Watch List due to high levels of persecution stemming from its strong Buddhist nationalism. Citizens are expected to follow the state religion, Mahayana Buddhism, and while religious freedom is ostensibly a constitutional right, the fervor for Buddhist culture and the preservation of its “spiritual heritage” has led to the persecution of Christians, especially if they have converted from Buddhism.[76]

Like Hinduism, Buddhism is usually marked by tolerance and peace; nevertheless, with the rise of ethnic nationalism in many South Asian countries, there has also been an observable rise in religious violence at the hands of Buddhist extremists under the influence of nationalist monks who have successfully politicized the religion and created an environment where non-Buddhists are treated like second-class citizens or worse.[77] As a distrusted minority, Christians are denied registration as an official religious group, meaning they are “not permitted to organize publicly, own property, raise funds, conduct outreach activities, or import literature.”[78] This oppressive environment has led Christians to practice self-censorship, avoid any religious imagery or symbolism, and perform secret baptisms at night in remote areas.[79]

The Juxtaposition of Christian and Non-Christian Nationalism

The like-minded goals and tactics of religious nationalists around the world should be readily apparent; and when placed in juxtaposition with CN, the truth is revealed as in a mirror. There is a deep disparity between the Christian witness and CN—the two are manifestly at odds. Religious nationalism vilifies those who threaten an idealistic heritage and culture. Hindu, Islamic, Buddhist, and Christian nationalists all view themselves under attack, striving to preserve their sacred culture and take back their country from immigrants, secularists, and the principles of liberal democracy. India, Iran, and Bhutan provide examples of the Christian minority experience, where the church has no political influence and Christians suffer under the rule of majority-religion nationalists. As CN is reflected back on itself through non-Christian counterparts, it should serve as a potent warning to those who claim the crucified Christ as Lord.

A Clear and Present Danger

The danger of CN is not that Christians might be good patriotic citizens with a love of country; rather, the danger lies in beliefs and practices that are explicitly unchristian in any historical, traditional, and evangelical sense of the word. CN ideology contains the latent ingredients which create a dangerous fusion of political religion. Instead of exerting political power over perceived adversaries and minorities, Christians have a commission to proclaim Christ and a responsibility to adorn their lives with a righteous testimony that is appropriately reflective of the Gospel.

Christian Nationalism Strips the Gospel Bare

There are four basic problems with Wolfe’s CN, which strip the Gospel bare of its fundamental principles of love, mercy, and grace. First, it emphasizes ethnic particularity. Wolfe claims that “the instinct to love the familiar more than the foreign is good.”[80] It should be incontrovertible among an evangelical audience that this view of love is contrary to the Christian ideal, and is nothing more than a well-worn path to prejudice and racism. Second, it emphasizes Christian political power rather than Gospel propagation, which amounts to supplanting Christ’s kingdom with a CN state. Third, it undermines religious liberty. In his resentment toward secularism and liberal democracy, Wolfe promotes limited liberty for the few; that is, the freedom of worship, let alone the freedom of speech, is only granted to adherents of the state church. Finally, it undermines the Christian witness. Since CN is motivated by the goal of Christian power, there is little, if any, sense that Christ is to be glorified through the testimony of Christians and the Church. Foremost in Wolfe’s CN thought-world is the conquering of the enemy, that is, those who promote pluralism and liberal democracy.

For Wolfe, nationalism generally and CN particularly are one in the same, with CN having the higher goal of accomplishing its means “in Christ,” by which he means for and by Christian Nationalists to the exclusion of all others. Underscoring the inherent hazards of such thinking, a 2017 analysis of 37 countries demonstrated that religious discrimination in Christian-majority Western democracies is on the rise. The survey revealed that “no country in the study lacked at least one minority which was subject to societal religious discrimination,” and further highlighted “the extent to which antipathy toward the religious other is a common element of society.”[81] CN fuels these underlying political tensions, stokes the fires of prejudice, and creates a nigh irresistible temptation among Christians who are already leaning toward far-right policies.

A Baptist Counterbalance

This paper has illustrated the imbalanced and unbiblical nature of CN. Before presenting a balanced and biblical answer to the problems it poses to the Christian witness, it must first be understood why CN in both mild and extreme forms is gripping large segments of the church, both Catholic and evangelical. In the United States there has been a steady decline of Christianity coupled with a steady rise in diversity of race and religion. Moreover, racial conflicts, identity politics, and LGBTQIA+ issues have taken centerstage in America, both in the news as well as in entertainment and pop culture. Time would fail to recount how pervasive this is in society, but the important point is how invasive it feels to conservative Christians.[82] Whatever one makes of the American “culture wars” this concern should not go unnoticed, but more so, requires a reasoned response to counter the seductive attraction of CN.

The Baptist Faith and Message and Religious Liberty

For Southern Baptists, one need only to look to the denomination’s statement of faith and practice as published in the Baptist Faith and Message (2000). The introductory committee report acknowledges that “Baptists cherish and defend religious liberty,”[83] and importantly stresses that “The church should not resort to the civil power to carry on its work,” and further that “a free church in a free state is the Christian ideal, and this implies the right of free and unhindered access to God on the part of all men, and the right to form and propagate opinions in the sphere of religion without interference by the civil power.”[84]

This high esteem for religious liberty and the free exercise of religion, which handily complements the First Amendment of the U.S. Constitution, is roundly criticized by Wolfe, who confesses that Baptist theology and tradition is a marked problem for the core tenets of CN.[85] Wolfe argues that religious liberty was only meant to keep the peace within a “pan-protestant civil order.”[86] He further argues that religious liberty is a misnomer in a pluralistic society, acting as the “soft power of liberalism” which is used to stifle the Christian religion.[87]

In Wolfe’s estimation, Christians are under a secular occupation, which they will only fully understand when they deconstruct their mistaken notions of American liberty which views freedom as universal and treats equality and diversity as virtuous.[88] Under Wolfe’s CN state, the government would suppress false religion, since “non-Christians…are not entitled to political equality” and may be subject to civil action, including capital punishment, for persistent and subversive conduct, such as proselytizing or blasphemy.[89] It should be stressed that Wolfe also calls for “appropriate action” against dissenting Christians, which may require “active suppression” depending on the circumstances.[90]

Nevertheless, The BFM affirms the separation of Church and state while also encouraging believers to seek out ways to bring their society “under the sway of the principles of righteousness, truth, and brotherly love.”[91] In this way, Southern Baptists provide for corporate religious separation and individual Christian engagement. Rather than promoting CN, the BFM unabashedly promotes religious liberty and the Christian witness, all with the stated goal “to win the lost to Christ by verbal witness undergirded by a Christian lifestyle, and by other methods in harmony with the gospel of Christ.”[92]

A Brief Word on Secular Government

Anglican scholar Michael Bird has weighed in on CN quite extensively over the last few years. His arguments for Western concepts of liberal democracy are worthy of inclusion here, especially as he seeks to remind evangelical Christians of its importance in free societies, insisting that “Freedom must be based on principle not popular whim.”[93] Bird argues for a “confident pluralism” which is centered in “expressive liberty,” that is, “a presumption in favor of individuals and groups living their lives as they see fit and according to their own understanding of what gives life meaning and value.”[94]

This may seem elementary to many Americans, whether Christian or not, but while such ideals befit principles of liberty, they come with built-in conflict. Bird admits that a diverse society will inevitably create a “messy” political environment consisting of “chaotic interaction in the public square,” but argues that in practicing the principles of freedom, a society “must do its utmost to honor the principles that limit the possibility of coercive practices and intimidation.”[95] In an age of increasing polarization, Bird leans on NT principles and pleads for a political vision which harmonizes with the biblical values of love and tolerance, concluding that “victory in pluralism is not vanquishing your adversaries, but winning their respect, living in peace with them, and affirming their right to be who they are!”[96]

Confronting Christian Nationalism Pastorally

Admittedly, American CN is not tethered to religious observance,[97] but since it predominantly affects church goers, it must be addressed in the sphere of Christian practice.[98] Drew Strait is helpful in this regard. He keenly observes that CN is a threat to the witness of the church, and argues that it must be confronted pastorally.[99] Since CN adherents commonly hold strong views of biblical literalism,[100] he calls for “preaching the whole life of Jesus,” especially His ethical teachings, as an effective tool for disorienting the CN worldview.[101] When confronted with the conflict between CN and the ethics of Christ, a person who believes the Bible to be the perfect word of God, may be challenged to rethink their CN worldview. Indeed, cognitive dissonance can be far more effective in dismantling the CN worldview than debating political policies and social trends.[102] The Bible can provide the necessary common ground between Christian faith and CN, and in combination with sound biblical interpretation, this method may inoculate against CN ideology and will help adherents to deconstruct such beliefs.[103]

The Example of Paul

Looking to the Apostle Paul as an example, Adam Wyatt affirms that Christians need not abandon their love of country, but they must learn that they are dual citizens with loyalties to the kingdom of God that supersede their political loyalties. In his words, Christians have a “supranational identity that is not confined to the nation,” and must therefore adjust their love of country in the light of their duty to the kingdom of God.[104] Wyatt shows how Paul’s sense of patriotism and citizenship was rooted in God’s sovereignty and viewed finite political power “through the lens of the second coming of Christ.”[105] Wyatt reminds Christian Americans that they are sojourners “through a wonderful country that is not truly our home,” and that one may be a grateful and proud patriot as long as their love of country is defined through a reasoned evaluation of biblical teaching.[106] This approach allows for love of homeland while keeping the Gospel free of political pollution.

Conclusion

Adorning the Gospel in political theory has only ever served to strip the Gospel bare of its witness for Christ. The answer for the present age is not Christian nationalism but a mission-minded Christian citizenship, by which the Gospel is not hindered or perverted by provincial prejudice, but bolstered by a global evangelicalism that stands “as a witness to all the nations” regardless of national heritage (Matt 24:14). Christians must not permit political influence or motivation to detract from their witness for Christ and the fulfillment of His commission. Wolfe believes that adopting “a ‘radical’ principle of inclusion is to oppose God,”[107] but the cross itself symbolizes “self-sacrifice, service, and radical inclusion.”[108] CN strips the Gospel bare of its witness in opposition to the command of Scripture to adorn it with a testimony that reflects the love, mercy, and grace of the Lord Jesus Himself. If eternal vigilance is the price of liberty, it must be no less for the Christian witness.

[1] In February, our church received a routine update letter from India Evangelical Mission (IEM). The letter outlined how Hindu nationalism was an increasing threat to the ministry. Cathleen Fromm, a representative of IEM, further explained that “we have to be careful what information we give out to the general public (names, places, dates, etc.)…Last year IEM detected a no-conversion group that was following IEM on social media, so we had to block them” (Email exchange, June 10, 2024). This moved me to consider CN in the light of Christian persecution.

[2] Gillian Richards, “The Dog Whistle of ‘Christian Nationalism’,” The Heritage Foundation (May 9, 2023): https://www.heritage.org/conservatism/commentary/the-dog-whistle-christian-nationalism, argues that the lack of a standard definition for Christian nationalism “allows critics to bundle evils like white supremacy and racism with standard conservative views on marriage, family, and politics.”

[3] Wolfe’s book is published by Canon Press, the publishing arm of Christ Church, Moscow, Idaho, which promotes its own brand of CN. For example, see Heath Druzin, “Christian Nationalism Through Story of an Idaho Town,” Idaho Capital Sun (July 5, 2024): https://idahocapitalsun.com/2024/07/05/new-extremely-american-podcast-tackles-christian-nationalism-through-story-of-an-idaho-town, who writes, “Christ Church wants to make Moscow an explicitly Christian city, governed by Biblical principles. To accomplish this, they and their allies are buying up big swaths of real estate and opening businesses to increase their footprint and economic might.”

[4] Stephen Wolfe, The Case for Christian Nationalism (Moscow, ID: Canon, 2022), 9, 181.

[5] Ibid., 10. The formal cause of CN is totality of national action, which means the conduct expected of the people “for their overall, national good,” ranging from heroic sacrifice to the nurturing of children—the totality of life (12). The material cause of CN are the “rules of action” consisting of civil laws and social customs which “conduce to the nation’s good” (13). The efficient cause of CN is the conscious awareness that these actions and customs are conducted by a Christian nation as a Christian nation, for “the entity that causes Christian nationalism is chiefly the people (14). Finally, the purpose of CN is to procure for itself both earthly and heavenly good in Christ, that is, to create an ideal environment for the “procurement of…the ‘complete good’— the goods of this life and of the life to come” (14-15). Therefore, as “Christ is essential for the complete good…only the Christian nation is a complete nation” (15).

[6] Ibid, 342, strongly asserts that this universal notion of equality “ought to be deconstructed.”

[7] Ibid., 10; he further states that “all that is essential to generic nationalism is true of Christian nationalism.”

[8] Ibid., 181.

[9] Ibid., 217-18. Notably, he views himself as standing squarely within the Reformed politico-sacral traditions of the 16^th - 18^th centuries. As a Presbyterian he confesses that “paedobaptism is the position most natural to Christian nationalism” as it helps to socialize the citizens to a vital and pervasive cultural Christianity (217); therefore, “Presbyterian and Anglican models…better cohere with…closer church-state relation” (395-96). Wolfe is admittedly wary of Baptists, which have historically tended to advocate for “near absolute religious liberty,” as this undermines Christian civic culture and “creates problems for Christian nationalism” (217).

[10] Ibid., 34-35, 262-64 (cf. 317-22).

[11] Ibid., 259 (cf. 250).

[12] Ibid., 278, here Wolfe envisions the inaugural CN magistrate as one of the “great men” who was instrumental in leading to establish the renewed Christian commonwealth (277). As the premier leader and “world-shaker,” he founds a “measured and theocratic Caesarism.”

[13] Ibid., 287, citing John Calvin’s commentary on Psalm 82:6; also, per Francis Turretin (IET, 3:18.34.5), the Christian Prince is called the “vicar of God” who brings God near to the people (286).

[14] Ibid., 279.

[15] Ibid., 279.

[16] Ibid., 26.

[17] See Thomas S. Kidd, American Colonial History: Clashing Cultures and Faiths (New Haven: Yale University Press, 2016), xi-xii, who in his introduction notes, “Many in early America interpreted their interactions with their rivals, including violence and enslavement, through the lens of religion and spiritual belief…Religion in colonial America could inspire everything from exploration to genocidal conquest, idyllic communes to generations of spite, and the dehumanization of entire peoples to advocacy for human rights.” Even the Puritans of New England trafficked in the slave trade which was “pervasive” in their colonies (95); and, of course, it was famously these same Puritans who hanged 19 women during the Salem witch trials (209). Beyond this, it should be remembered that by the election of Thomas Jefferson, atrocities against and wars with the Native Americans had left the remnant of their general population at a quarter of what it was in 1700. Remarkably, as John Winthrop assessed the decimation of the native populace by smallpox in 1634, the biblical proportions of the plague were viewed as the Lord’s work who “hathe cleared our title to what we possess (8).

[18] Wolfe., 389. It is implied that Catholics are not Christians, thus their modes of government should not be conflated with CN. This is further borne out by the fact that Catholics, Greek Orthodox, and Jews are not discussed within the considerations of a CN commonwealth. Wolfe discusses how to handle heretics, non-Christians, dissenting Christians, and conforming Christians, and presumably Catholics, Greek Orthodox, and Jews would fit somewhere along this prism (387-96).

[19] Ibid., 390.

[20] Ibid., 391.

[21] Ibid., 478.

[22] Ibid., 336-37.

[23] Ibid., 336-37. Cf. 344-45, where the context of this Christian revolution is made explicitly American.

[24] Ibid., 433-34.

[25] Ibid., 352.

[26] Ibid., 351.

[27] Ibid., 198.

[28] Ibid., 16-17.

[29] Ibid., 433-34.

[30] Ibid., 135 (The full discussion is found on 134-49).

[31] Conor Friedersdorf, “How to Be a Great American,” The Atlantic (July 16, 2009): https://www.theatlantic.com/daily-dish/archive/2009/07/how-to-be-a-great-american/198730, observes how pundit Sean Hannity defines being a “great American” upon religious nationalist stereotypes.

[32] Douglas Wilson, Mere Christendom (Moscow, ID: Canon Press, 2023), 88, “And not only has this Christian nationalism thing been done before, it has been done in America before. If we succeed, this will not be Christian America. If we succeed, this will be Christian America 2.0. This will be Christian America again.”

[33] Kidd, 92.

[34] Ibid., 90-91.

[35] Marmaduke Stephenson, William Robinson, Mary Dyer, and William Leddra were hanged between 1659-61 for holding Quaker beliefs determined to be blasphemous and heretical.

[36] Kidd, 208.

[37] Ibid., 91.

[38] John White, “Theology of Control: Christian Nationalist Violence and Hostility,” Thesis, Naval Postgraduate School, 2024, 61, wherein he further interprets Wolfe as “calling adherents to be violent.”

[39] Ibid., 65-65, his examples include the Defensive Action Movement (DAM), which bombed abortion clinics and murdered doctors in the eighties and nineties; the Army of God which used similarly violent measures; the deadly conflict at the compound of Covenant, Sword, Arm of the Lord (CSA) in 1985; and the Oklahoma City bombing in 1995. He then recounts the mass shootings which killed nine in Charleston, South Carolina in 2015, eleven in Pittsburgh, Pennsylvania in 2018, and ten in Buffalo, New York in 2022, which exemplify the racism and antisemitism that often goes hand in hand with American CN.

[40] Armaly, Miles T., David T. Buckley, and Adam M. Enders. “Christian Nationalism and Political Violence: Victimhood, Racial Identity, Conspiracy, and Support for the Capitol Attacks.” Political Behavior 44, no. 2 (June 2022): 941; also White, 70-71.

[41] White, 71-72, further stating that CN is in direct conflict with liberal democracy (77) and poses a “deep threat to homeland security” (79).

[42] Jeffrey M. Jones, “Church Attendance Has Declined in Most U.S. Religious Groups,” Gallup (March 25, 2024): https://news.gallup.com/poll/642548/church-attendance-declined-religious-groups.aspx. See also PRRI, “Support for Christian Nationalism in All 50 States: Findings from PRRI’s 2023 American Values Atlas,” Public Religion Research Institute (February 28, 2024): https://www.prri.org/research/support-for-christian-nationalism-in-all-50-states.

[43] Mike Hixenbaugh, “Evangelical Leaders Celebrate Trump's Victory as A Prophecy Fulfilled,” NBC News (November 6, 2024): https://www.nbcnews.com/politics/2024-election/trump-wins-election-evangelical-christians-celebrate-rcna178946, quoting Matthew Taylor of the Institute for Islamic, Christian, and Jewish Studies in Maryland, “I think you’re going to be seeing much more explicit advocacy of Christian nationalism and Christian supremacy from the White House.”

[44] Wolfe, 28-29, 210-12.

[45] Raimundo Barreto and João B. Chaves, “The Shared Religious Roots of Twin Insurrections in the U.S. and Brazil,” The Washington Post, January 18, 2023: https://www.washingtonpost.com/made-by-history/2023/01/18/brazil-insurrection-evangelical-christianity.

[46] Raimundo Barreto and João B. Chaves, “Bolsonaro’s Faith-Based Enablers: Christian Nationalism is Thriving in Brazil,” The Christian Century 138, no. 24 (December 1, 2021): 684.

[47] Ibid., 685.

[48] Ricardo Barbosa Jr. and Guilherme Casarões, “Statecraft under God: Radical Right Populism Meets Christian Nationalism in Bolsonaro’s Brazil,” Millennium 50, no. 3 (July 2022): 685.

[49] Jeffrey Haynes, “Christian Nationalism and Politics in Ghana,” Religions 14, no. 9 (September 2023): 4.

[50] Matthew Mpoke Bigg, “Faith Puts Ghana at Heart of Global Christianity,” Reuters, February 18, 2017: https://www.reuters.com/article/world/faith-puts-ghana-at-heart-of-global-christianity-idUSKBN1670UO.

[51] Cosmas Ebo Sarbah, “Religion, State, and Constitution in Ghana: Disputed Realms of Neutrality,” Journal of Ecumenical Studies 58, no. 3 (Summer 2023): 386. He further insists that “freedom of religion is alive and well in Ghana,” and believes that the court system will rightly handle discrimination cases as they arise (397).

[52] Jeffrey Haynes, “Christian Nationalism Poses a Threat to Human Rights in Ghana,” The Conversation (October 24, 2022): https://theconversation.com/christian-nationalism-poses-a-threat-to-human-rights-in-ghana-192518.

[53] Paul Kirby and Jessica Parker, “German Far-right Hails ‘Historic’ Election Victory in East,”

BBC (September 1, 2024): https://www.bbc.com/news/articles/cn02w01xr2jo.

[54] Wolfgang Stock, “Column from Germany: Why Some Christians Fall for the AFD Narrative,” Christian Network Europe (August 26, 2024): https://cne.news/article/4399-column-from-germany-why-christians-fall-for-the-afd-narrative.

[55] Andrea Althoff, “Right-Wing Populism and Religion in Germany: Conservative Christians and the Alternative for Germany (AfD),” Zeitschrift Für Religion, Gesellschaft Und Politik 2, no. 2 (2018): 359.

[56] Stock; see also, Smits-Lucas, Arieke. “German Church Struggles with Radical Right-wing AFD Party.” Christian Network Europe (CNE News) (May 21, 2024): https://cne.news/article/4263-german-church-struggles-with-radical-right-wing-afd-party.

[57] Althoff, 353.

[58] Robert Benson, “A Bellwether for Trans-Atlantic Democracy: The Rise of the German Far Right,” Center for American Progress (October 30, 2024): https://www.americanprogress.org/article/a-bellwether-for-trans-atlantic-democracy-the-rise-of-the-german-far-right.

[59] Lena Surzhko Harned, “Russian World and Ukrainian Autocephaly: Religious Narratives in Anti-Colonial Nationalism of Ukraine,” Religions 13, no. 4 (April 2022): 3.

[60] Ishaan Tharoor, “The Christian Nationalism Behind Putin’s War,” The Washington Post (April 19, 2022): https://www.washingtonpost.com/world/2022/04/19/patriarch-kirill-orthodox-church-russia-ukraine.

[61] Harned, 11.

[62] John P. Burgess, “Borderland Churches: Faith and Identity in Ukraine,” The Christian Century 133, no. 7 (March 30, 2016): 30.

[63] Harned, 10.

[64] Email exchange, Kansas City, MO., March 23, 2024.

[65] Christophe Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy (Princeton: Princeton University Press, 2021), 445. Modi was recently elected to his third term and is now the longest serving Prime Minister. Jaffrelot arrives at three important conclusions regarding Modi’s success: First, Modi’s nationalist sentiments combined with his charismatic populism has been used to move the government further and further away from its constitution by energizing the Hindu vote and solidifying religious and ethnocentric power. The reigning government has “wielded its Hindu nationalism to win an absolute majority that [has released] it from the compulsions of coalition politics” (447). Second, Modi successfully enlisted the support of the lower economic classes, regardless of whether his government actually benefited them, by cultivating the desire for a united India for true Indians, a Hindu Rashtra (Hindu Nation) (447-48). Third, Modi’s government has permitted unsanctioned groups to carry out “cultural policing in the street or to trolls doing the same on social media” without interference, providing a de facto approval of coercive vigilante activities (449).

[66] Ibid., 12-16, 29. Rashtriya Swayamsevak Sangh (R. S. S.), literally “National Volunteer Organization.” The group was founded in 1925 to promote Hindutva (Hindu-ness) and establish a Hindu Rashtra (Hindu nation).

[67] Ibid., 191-92.

[68] One RSS official wrote an open letter accusing Christian ministries of “crimes against humanity.” See Shri Indresh Kumar, “An Open Letter to Pope: Stop Conversion in the Guise of Service,” The Organiser (October 19, 2008): https://organiser.org/2008/10/19/35880/general/ra8c5ab95. The alliance between Hindu extremists and the Modi government prompted a retired official to write an editorial, stating, “It is tragic that these extremists have been emboldened beyond permissible limits by an atmosphere of hate and distrust. The Christian population, a mere two percent of the total populace, has been subjected to a series of well-directed body blows. See Julio Ribeiro, “As a Christian, Suddenly I am a Stranger in My Own Country,” Indian Express (March 17, 2015): https://indianexpress. com/article/ opinion/columns/i-feel-i-am-on-a-hit-list.

[69] Pejman Abdolmohammadi, “The Revival of Nationalism and Secularism in Modern Iran,” LSE Middle East Centre Paper Series, 11 (November 2015): 10.

[70] See Reza Zia-Ebrahimi, The Emergence of Iranian Nationalism: Race and the Politics of Dislocation (New York: Columbia University Press, 2016), who explains that the “dominant ideology of modern Iran” (218) is “dislocative nationalism” which holds Iran as a “cohesive nation and again as a nation that is culturally and racially out of place, unrelated to its surrounding, racially different from its neighbors, and only accidentally Islamic. Iran is imagined as Aryan and as foreign to its natural environment” (6-7). Under this idea, “alien invasions are wholly blamed for Iran's decay, and recovering the culture of pre-Islamic Iran is…key to the nation's regeneration” (38).

[71] Meir Litvak. “‘God’s Favored Nation’: The New Religious Nationalism in Iran,” Religions 11, no. 10 (October 2020): 12-13.

[72] Adelle M. Banks, “Religious Freedom Watchdog Critiques Iran, 27 Other Countries.” The Christian Century 140, no. 6 (June 2023): 20, citing USCIRF chair Nury Türkei, regarding Iran’s “systematic, egregious, and ongoing religious freedom violations,” who said that “Iran’s security forces have shot and killed peaceful protesters, detained and tortured others, and engaged in a systematic campaign of sexual and gender-based violence against not only women and men but boys and girls as well.” Importantly, see Afshin Matin-Asgari, “Iranian Identity and National Oppression: Crafting the Modern Iranian Nation–State,” Iranian Studies 57 (2024): 315, who points out that the oppression of minority groups has now become a topic of national discussion.

[73] Jan A. Ali, “Modernity, Its Crisis and Islamic Revivalism,” Religions 14, no. 1 (January 2023): 4.

[74] Matin-Asgari, 315, recounts the military killings of Kurdish laborers.

[75] Office of International Religious Freedom, “2023 Report on International Religious Freedom: Iran,” U.S. Department of State: https://www.state.gov/reports/2023-report-on-international-religious-freedom/iran; Human Rights Office of the High Commissioner, “Iran: UN Experts Alarmed by Escalating Religious Persecution,” United Nations, Press Release, Special Procedures (August 22, 2022).

[76] World Watch Research, “Bhutan: Full Country Dossier,” Open Doors International (January 2024), 6; see also Office of International Religious Freedom, “2023 Report on International Religious Freedom: Bhutan,” U.S. State Department (2023), Executive Summary.

[77] Eva Chappus, “Buddhist Nationalism: Rising Religious Violence in South Asia.” University of Denver Undergraduate Research Journal, Vo. 4, No. 2, Article 1 (2023), Introduction.

[78] “2023 Report on International Religious Freedom: Bhutan,” Executive Summary.

[79] “Bhutan: Full Country Dossier,” 26.

[80] Wolfe, 118.

[81] Jonathan Fox, “Religious Discrimination in European and Western Christian-Majority Democracies,” Zeitschrift Für Religion, Gesellschaft Und Politik 1, no. 2 (2017): 203. The study included the United States.

[82] Wolfe encapsulates CN anger against woke culture, queer influence, and feminism, and highlights the perceived hostility toward the “straight, white male” as the “chief out-group” (436).

[83] The Baptist Faith and Message: A Statement Adopted by the Southern Baptist Convention June 14, 2000 and Amended June 14, 2023 (Nashville: LifeWay Christian Resources, 2023), 21.

[84] BFM, 18.

[85] Wolfe, 217-18.

[86] Ibid., 37.

[87] Ibid., 339.

[88] Ibid., 342-44.

[89] Ibid., 387-92.

[90] Ibid., 393.

[91] BFM, 18, cf. 16. It should be remembered that the Westminster Confession (23.3-4) influenced the BFM (XVII), thus both agree that the civil government should be separate from the church.

[92] Ibid., 12.

[93] Michael F. Bird, Religious Freedom in a Secular Age: A Christian Case for Liberty, Equality, and Secular Government (Grand Rapids: Zondervan, 2022), 96.

[94] Ibid., 96. The concept of “confident pluralism” is borrowed from John D. Inazu, Confident Pluralism: Surviving and Thriving through Deep Difference (Chicago: University of Chicago Press, 2016), 6-7.

[95] Ibid., 97.

[96] Ibid. On this point, he cites Romans 14:19: “Let us therefore make every effort to do what leads to peace and to mutual edification” (NIV).

[97] Samuel Stroope, Paul Froese, Heather M. Rackin, and Jack Delehanty, “Unchurched Christian Nationalism and the 2016 U.S. Presidential Election,” Sociological Forum 36, no. 2 (June 2021): 419.

[98] Ibid., 420.

[99] Drew J. Strait, “A Pastoral Approach to Resisting Christian Nationalism’s Influence in the Local Congregation,” Brethren in Christ History & Life 46, no. 1 (April 2023): 61.

[100] Andrew L. Whitehead and Samuel L. Perry, Taking America Back for God: Christian Nationalism in the United States (New York: Oxford University Press, 2020), 6.

[101] Strait, 74.

[102] Ryan LaMothe, “Confusion of Tongues: Christian Discipleship and the Problem of Patriotism,” Pastoral Psychology 58, no. 4 (August 2009): 413, points out that ideological patriots resort to psychological defense mechanisms to prevent cognitive dissonance with their faith beliefs. Admittedly, this presents a problem for Strait’s pastoral approach.

[103] Strait, 74-75.

[104] Adam Wyatt, Biblical Patriotism: An Evangelical Alternative to Nationalism (Denver: GCRR Press, 2021), 195. He demonstrates that the apostle had a “clear understanding of both the state and of citizenship” (153).

[105] Ibid., 154.

[106] Ibid., 208-09.

[107] Wolfe, 204.

[108] Stephanie Peek, “The Kingdom of God: A Dangerously Powerful Challenge to Oppression,” in Baptists and the Kingdom of God: Global Perspectives, edited by T. Laine Scales and João B. Chaves (Waco, Texas: Baylor University Press, 2022), 76.

A Lesson from India: How Democracies Now Die

Fri, 15 Nov 2024 15:11:59 +0100

The following excerpt is well worth consideration in light of the issues at stake in the United States:
“Why is authoritarianism not resisted more vigorously in India? …The first reason has to do with the fact that populists-turned authoritarians do nothing illegal at the start, and they adopt an incremental modus operandi. As Levitsky and Ziblatt have shown, ‘This is how democracies now die…Since the end of the Cold War, most democratic breakdowns have been caused not by generals and soldiers but by elected governments themselves.’ As they point out, ‘Often the assault on democracy begins slowly. For many citizens, it may, at first, be imperceptible. After all, elections continue to be held. Opposition politicians still sit in congress. Independent newspapers still circulate. The erosion of democracy takes place piecemeal, often in baby steps. Each individual step seems minor—none appear to truly threaten democracy. Indeed, government moves to subvert democracy frequently enjoy a veneer of legality: They are approved by parliament or ruled constitutional by the supreme court.’ In the initial phase of authoritarianism, only minorities are affected, be they religious minorities or activists (liberals, human rights activists, and so on). The majority is safe, and in India it often indulges in Hindu majoritarianism: most citizens have no reason to complain, as their lives have not changed at all.”

From Christophe Jaffrelot, Modi’s India: Hindu Nationalism and the Rise of Ethnic Democracy (Princeton: Princeton University Press, 2021), 460.

The Second Coming of Trump!

Tue, 18 Feb 2025 20:11:34 +0100

While the Trump campaign is announcing his re-election as the result of “the greatest political movement of all time,” the popular vote tells an unusual story that, if anything, undermines this narrative. I am not here to squeeze sour grapes into wine, rather I am deeply intrigued by how the recent election unfolded. In 2020 Trump lost the election after receiving 74.2 million votes (46.8% of votes cast). This year, he won the election with 77.3 million votes (49.9% of votes cast). In 2020, a little over 155 million people voted, whereas this year, only about 152 million people voted in the election. So, less people voted, and Trump won with roughly the same number of votes he received in his previous loss, and moreover, failed to gain more than 50% of the electorate.

I concede that Trump has manifested an incredible victory and has even earned a mandate from the electorate for his term of office. Vote totals notwithstanding, Trump increased his share of the votes with nearly every demographic. He has previously stacked the supreme court with judges who have already proved invaluable to his agenda, and now he has been given the White House with both houses of congress. By virtue of the electorate, Trump has been granted immeasurable and unprecedented power to do whatever he wishes. His first 100 Days in office will be the most significant of any presidency in the last 100 years.

Yet, with all of this in mind, what really happened on Tuesday? Why did both Republicans and Democrats, and no doubt many independents, stay home, or not vote for the top of the ticket? I do not presume to have the answer, but I can at least wonder aloud. I consider Joe Biden to be the worst Democratic candidate since John Kerry, and the only reason both received significant vote totals, with the former winning in 2020, is due to the heightened political climate in both elections. Kamala Harris, while she should be applauded for energizing a campaign on the fly, was never popular within her own party, and was never able to overcome the sting of inflation or the tinge of woke politics. On the Republican side of things, and with all due respect to his supporters, Trump ramped up his controversial, vulgar, and profane rhetoric as the campaign entered October. I can reasonably imagine that some voters were turned off by this. Then, there is also the loss of some Republican support due to the events surrounding January 6 (whatever one may make of that day). Both Harris and Trump held baggage that seems to have manifested in a resoundingly depressed voter turnout, such that Trump was able to secure a victory with approximately the same vote count he received in 2020.

All of this may sound like inside baseball, so now let’s consider what to think of the results of the 2024 election. First, the opposition. For some reason Trump faced very little opposition from the electorate. Even those who stayed home have provided their tacit approval. America, like many other western democracies, has taken a major swing to the right, openly flirting with authoritarianism and fascism. But it is important not to lose oneself in vapid speculation about what Trump will actually do. The proof will be in the pudding, and the pudding is in the oven. Our founders offered a republic if we could keep it. Let us now wait and see and offer our judgment over facts and policies rather than rhetoric and bloviating.

Second, as an idealist believer in the American experiment, I will not seek conspiracy theories to undermine the president, nor will I look to pundits with biases against him, nor will I disrespect his office. He is my president. Although I am a non-voter, I am an American and he will be the sitting president. I may disagree with some of his proposals and polices as I disagreed with some that were put forward by Bush and Obama, both of whom I voted for (I did not vote for Biden or Trump, or even Harris for that matter). I may also applaud some things, even as I did with Bush and Obama. I prefer to judge politicians by their actions, although, I am prone (and I think justified) to judge their rhetoric, especially when it is spoken by officials at the highest levels of the most powerful government in the world.

Third, we consider the support for the Trump presidency. Admittedly, I find it hard to believe that the American electorate has come to the place where they could possibly support someone who has actively undermined our democratic process, refused to concede an election loss, and resisted the peaceful transfer of power. Be that as it may, here we are, and I will respect the will of the people who have placed him back in office. However, I am concerned that much of his support seems extraordinarily uncritical in nature. I am not sure why “Trumpers” view the president as above criticism, but I think most would agree that counter points of view and reasoned criticism are healthy, even necessary, for leadership at any level.

Let me now wonder aloud about why I believe “Trumpers” support him regardless of his rhetoric or behavior, which in past generations would have disqualified him with most conservative voters. Over the last 30 years or so, Right-wing pundits have increasingly vilified their opponents across the aisle as evil. The political battle lines have been framed as a conflict between good versus evil, rather than a debate of values, ideals, and opinions. There is also probably a correlation between the evangelical support of the Republican party with the openness to viewing political conflict as a spiritual battle, and political opponents as enemies of righteousness. Bolstered by talk radio and Fox News, the Tea Party escalated this volatile political fervor, and the Trump presidency spurred on by the unprecedented power of social media has certainly brought it to a crescendo. Once the argument is painted as us versus them and good versus evil, one can say goodbye to an old-fashioned exchange of ideas, sharp debate, and political compromise. In fact, in the modern era, the whole notion of our motto e pluribus unum seems to be as foreign as Latin is to English.

The second coming of Trump is upon us. He has promised healing and unity, saying, “I'm asking every citizen all across our land to join me in this noble and righteous endeavor. That's what it is. It's time to put the divisions of the past four years behind us. It's time to unite…Success will bring us together. Success is going to bring us together and we are going to start by all putting America first.” We may hear different things when we hear these words. But I for one, as I always have, am willing to support the president of the United States of America and hope that he resides over a successful term. In the end I may not support everything he does, I may be critical of certain policies, and I may be dismayed by some of the things he says. But I felt the same way about George W. Bush and Barak Obama (minus the vulgarity and profanity, of course). Yet, I am hopeful. Though Trump’s past words and actions have violated my conscience as an American, a Christian, and a parent, I am indeed hopeful for him, that he might rise to the dignity of the office and truly embark on a “noble and righteous endeavor.” He has asked “every citizen” to join him. Well, here I am. After nearly a decade of Trump, I am not naïve about who he is, but as for me, I am a patriot.

Reflections of A Non-Voter

Tue, 18 Feb 2025 20:19:56 +0100

The presidency of Donald Trump divided my family the way it has many others.[1] The day before the 2020 election, a shouting match led to the termination of all such conversations with my parents to this very day four years later. I never thought that my family relationships could be harmed by anyone from the outside, let alone a political figure. My heart aches for the way things used to be, as anyone that knows me, knows how much I love to sit and talk with loved ones. I love to hear their thoughts, opinions, hopes, and fears, their prognostications, speculations, and predictions. My family has always been patriotic, and we have always taken pride in casting our ballots. In fact, I was always the one to make sure everyone voted. So, to be ostracized from my family's political discussions, and to be estranged from their conversations is deeply hurtful. This is why I no longer consider myself a voter. The joy and excitement have been robbed from me and I feel like a traitor. If I don’t vote, I can at least look them in the eye without feeling like I have betrayed them. Unfortunately, this, in truth, has done no good.

How do I feel about Trump? I must confess, in 2016, I sympathized with much of his policy platform but was turned away by his rhetoric. Since 2020, his words, actions, and character have conflicted deeply with my American idealism, my Christian faith, and my principles of morality and family. Frankly, to support Trump would violate my conscience as a patriot, a Christian, and a family man, especially as a girl-dad. I understand that Trump supporters are appalled at such sentiment, and I do not mean it disrespectfully toward them, or even him.
As a patriot, I find his fascist comments[2] concerning and his conduct during and after the 2020 election disqualifying. As a Christian, I find his profanity, vulgarity, and ad hominem attacks inexcusable. As a family man, I find his character to be of such low degree that I cannot reconcile my example and testimony before my children with pulling the lever for him. While I struggle to imagine why any American would vote for Trump, especially after his behavior before and after losing the last election, I think I get it, as inflation was sharp, illegal immigration has been a growing problem, and wokeism, transgenderism, and a host of other -isms have been festering within the national conscience. Since he has been permitted on the ballot, I respect every voter’s right to support him. This understanding and fairness, however, is not reciprocated by the Trump supporters closest to me and has resulted in the termination of this part of our relationship.

Yesterday, my stomach was in knots. Not because Trump might win or lose, but because I did not know how either result would continue to affect my family and their relationship with me. If he lost, would it be more awkward? Or would his loss mean that with the passing of time our relationship may begin to heal? What if he won? I knew that would make them happy, but would it also push them further away from me, as his omnipresence would be assured for the next 4 years? Sure, I am concerned for the country, but every day I must bear the heartache of lost love in the midst of my own family.

On that note, what of the country? It is worth noting that many western democracies around the world have shifted far to the right, flirting more and more with authoritarianism. With the loss of the Greatest Generation, America seems to be forgetting the lessons of World War II. The rhetoric of Trump’s victorious 2024 campaign would have ensured a loss in previous generations. But this is, indeed, a new era of American government. I do not consider myself a republican or a democrat. In fact, to the chagrin of my dearly departed cousin, Jeremy, I prefer Bernie Sander’s moniker of democratic socialist. I am simply sharing my concerns about Trump and how he has not only promised to take America in an unprecedented direction, but he has somehow turned my loved ones against me.

And now he is once again our president. It’s the second coming of Trump! I must note that I have no conspiracy theory to accuse his campaign of cheating, I have no animosity for those who elected him, and I will offer no disrespect to him because I honor the office which he holds. But here he is, to haunt my family life for another 4 years. Since he entered the presidency in 2016, he has transformed my family and has been the cause of much loss. We no longer gather to watch the NFL on Sunday or NBA playoff games in Spring. We no longer read the Thanksgiving Day proclamation in church, nor pray for our leaders. We no longer discuss what’s going on in the country. And anytime such things are broached, it is with the full knowledge that I am trespassing, and that my stay should be polite and limited, as one might be with strangers.

Fortunately, we can be cordial and even enjoy company together. This is because all parties follow an unwritten law. We all pretend that the national world does not exist while we are together. We all grimace if something remotely political comes on the T.V. or YouTube. We smile and we talk, just not about everything. And that’s what hurts the most. We used to talk about everything.

[1] https://time.com/5931349/trump-divided-families; https://www.nytimes.com/2023/05/22/opinion/donald-trump-biden-families.html.

[2] https://www.rollingstone.com/politics/politics-features/trump-fascist-talk-bloodbath-vermin-dictator-1234992957.

They Will Sing My Welcome Home

Fri, 08 Nov 2024 01:14:33 +0100

The story is told of Fanny Crosby, that sweet hymnist of our country, of how it was that she wrote the lyrics to My Savior First of All. One summer night at a Christian camp in Western New York near Lake Erie, an aged Fanny was enjoying a summer evening on the porch in a rocking chair, when she was joined by one John Sweney, who was himself also musician and song writer.

After sharing their love of hymns and Christian music together, Sweney lamented how such a fine Christian had been born blind. Fanny’s reply to him was surprising. “Do you know that if at birth I had been able to make one petition to my Creator, it would have been that I should be born blind?” She then explained to him her reasoning behind such an unbelievable sentiment, saying, “Because, when I get to heaven, the first face that shall ever gladden my sight will be that of my Savior.” Perhaps not knowing just how to respond, Sweney asked, “Since you have never seen anyone, when you get to Heaven, how will you know who Jesus is?” Fanny waved off his concern with a smile, “Oh, that’s easy. I will just walk all over heaven and ask people if I may see their hands, for when I see the nail prints in His hands, I will know who Jesus is.” Sweney was swept up with her incredibly vivid imagery of meeting Christ for the first time in glory and asked Fanny if she could capture her thoughts in a poem that he could set to music. The next day she handed him a sheet of paper with the words of the now famous hymn.

How my grandmother loved that story, and it was she who first recounted it to me. I can never hear this song without thinking of her. And how difficult it is sometimes when I sing it in church, as the lyrics of the third verse are impossible to get through if you have loved ones waiting for you in Heaven.

Oh, the dear ones in glory, how they beckon me to come,

And our parting at the river I recall;

To the sweet vales of Eden they will sing my welcome home;

But I long to meet my Savior first of all.

Such a wonderful scene is portrayed by these words. Sometimes it is as if the portal of Heaven glimmers ever so slightly on Sunday morning as I stand behind the pulpit to lead this song. I can see them at the river. Grandma and Grandpa, waving to me. No longer feeble and old, but youthful and happy, as perhaps their eldest daughter, Cathleen, might just remember them from very early days, when she was a little girl playing games like Aggravation before bedtime on a summer evening.

Oh, how this little crowd has grown over the years. My great-grandmother stands there with them, too (we called her Gummie)! Aunt Janet is there by Grandpa’s side, holding his hand and leaning her head on his shoulder. Her daughter, Sarah, runs up to join them, followed by her brother Jeremy. They sing such a song that, for a moment, I forget the pain of losing them. Joyful smiles spread over their faces as they sing! Then they make room for another, one whose face is not immediately recognizable. He joins their sweet melody, and when He motions to Jeremy to squeeze in closer, I glimpse a scar on His hand. When He swings His other arm around Grandpa’s neck, I see another scar on that hand, too. It’s Him! Yes, indeed, Fanny was right: “I shall know Him, by the print of the nails in His hand.”

What a wonderful Gospel we have received in Jesus Christ! With all these things in mind, I can’t help but think of the unexpected events of the last few months. I received a call from my brother, Nathanael, in early July saying, of all things, that he had not only been invited to preach at his church, but that he had accepted his pastor’s invitation. He asked if I would help him outline his thoughts and develop his sermon. The Friday before the big Sunday, I took him out for a steak dinner, and we proceeded to craft the finishing touches of his message. Although he had never even imagined preaching a sermon, he appeared to be ready to go— but, boy, was I nervous!

When Sunday morning came, I let him know that Mom and Dad and I were praying for him. Then, when the time drew close, an exciting thought came to me, so I quickly texted him: “There’s a great cloud of witnesses gathered round you this morning: Grandma & Grandpa, Gummie & Aunt Janet, Jeremy & Sarah.” Those who had run their race were no doubt cheering him on, for he had obeyed the call of the Master to preach the Word to His people.

What a blessed hope we have in Christ! Those who have gone on before us have left us an incredible heritage of faith, calling us to be faithful as they beckon us home with their sweet song of welcome. All will be worth it when our loved ones introduce us to the One we have served, to Him whom, like blind and faithful Fanny Crosby, having not seen we love—and yes, we will surely know Him, by the print of the nails in His hand. With scarred hands we shall be embraced, and with a scarred hand shall we be led on to our heavenly home. A home with our family in the Lord’s kingdom. A home with the family of God. And so shall we ever be with the Lord. Oh, let us comfort one another with these words!

"My Savior First of All"

Fanny Crosby, 1894

1. When my life work is ended, and I cross the swelling tide,
When the bright and glorious morning I shall see;
I shall know my Redeemer when I reach the other side,
And His smile will be the first to welcome me.

Refrain

I shall know Him, I shall know Him,
And redeemed by His side I shall stand,
I shall know Him, I shall know Him,
By the print of the nails in His hand

2. Oh, the soul thrilling rapture when I view His blessed face,
And the luster of His kindly beaming eye;
How my full heart will praise Him for the mercy, love and grace,
That prepare for me a mansion in the sky.

3. Oh, the dear ones in glory, how they beckon me to come,

And our parting at the river I recall;

To the sweet vales of Eden they will sing my welcome home;

But I long to meet my Savior first of all.

4. Through the gates to the city in a robe of spotless white,
He will lead me where no tears will ever fall;
In the glad song of ages I shall mingle with delight;
But I long to meet my Savior first of all.

If I Don't See You again, I Love You!

Wed, 25 Oct 2023 12:27:00 +0100

In 1997, a grandfather visited his daughter and grandchildren in Wisconsin. Before returning home to southern California, he exchanged goodbyes with his eldest grandson, Jeremy, who was 21 at the time. Neither one knew when they might see each other again. As hugs were shared, Jeremy said, “Goodbye, and if I don’t see you again, I love you.” A few days later his grandpa passed away suddenly, just a few hours after reaching home. Unexpectedly, Jeremy and his family were soon on their way to California for a funeral. I stood next to Jeremy and bawled my eyes out on his shoulder while we strained to sing Amazing Grace. Grandma had asked all of her grandchildren to sing together at his funeral, but I think Jeremy was the only one who was able to finish the song while the rest of us just sobbed through it.

In 2023, Jeremy was living in southeastern Kansas. The week after Easter I was taking a trip to Kansas City, about three hours away from where he lived, so Jeremy and I planned to get together. It would be the first time we had seen each other since his sister’s funeral a few years earlier. When my plane landed, he was texting me about which hotel to meet at, but by the time I got to my rental car, he was texting that he was feeling ill and experiencing flu-like symptoms. We never met that week and I never saw him again. He suddenly passed away from an aneurism in June. “Goodbye, and if I don’t see you again, I love you.”

Jeremy and I grew up together, played together, worked together, and laughed ourselves silly till we could hardly breathe. We did not always agree on things, especially politics, but we sure had some good times arguing together. And, boy, could he talk. I was barely able to get a word in edgewise with him. We loved watching movies together, especially Indiana Jones, Back to the Future, Pirates of the Caribbean, and anything with Jim Carrey. We had so many fun times together, I will have no end of funny stories to tell when I am an old man in a rocking chair. “Goodbye, and if I don’t see you again, I love you.”

Due to a sad turn of events in his own life, we sadly (and unintentionally) drifted apart during 2021. I knew he needed me, but I did not know how to take the first step to reach out to him. I expected - foolishly - that there would always be another day for that. He sent this message for me on Facebook one day in March that year: “Tell my little cousin, Michael, that I love him with all my heart. No matter how little we talk, he’s always my homie forever.”

No matter how persistent death is, we seem to always make the mistake of presuming upon tomorrow. We just assume those dearest to us will be around whenever we wish to speak to them or see them. We so often take for granted the short time we are given. Then, one day, they are gone. We cannot call them anymore. We cannot see them again. We could have the day before, but now, we no longer have the chances we have wasted. I wish I had travelled to his house while I was close enough to do it. I wish I had called him when he was there to answer the phone. I wish I could hear him again, laugh with him again. “Goodbye, and if I don’t see you again, I love you.”

I thank God for the Gospel of Jesus Christ which promises us life from death, and I am reminded of the blessed power of the cross whenever I go to church. Every Sunday morning when I join in the singing of hymns, I think of the dear ones in glory who sang them before me. I imagine them joining me from heaven. Grandpa Jerry and Jeremy raise their voices while Grandma Wanda and Aunt Janet play celestial pianos. My great grandmother, “Gummie,” with her arms tightly around our Sarah, gather ‘round with so many others, singing together with me. Oh, what a great and awesome cloud of witnesses which surrounds us in the House of the Lord! When I sing an old gospel song, I never sing alone, and I never will. “Goodbye, and until I see you again, I love you.”

Blood Bought America

Mon, 28 Nov 2022 18:33:14 +0100

Ever since the Red/ Blue Map of the 2000 presidential election, there has been a steady increase in the use and meaning of Red and Blue States, which has in turn led to the notion of a Red and Blue America. This is typically used to divide the country into opposing camps of religion, morality, and, of course, politics. In the view of this humble blogger, this distinction between Red and Blue Americans has crossed a dangerous line, as it is now commonplace to characterize one’s political opponents as unamerican, wholly other, and evil. Once the opponent is viewed with such animosity as a villainous enemy, all bets are off, with the ends justifying any means of defeating the foe.

Rather than speak of Red and Blue America, let us consider Americans generally and Christians particularly as Blood Bought America. First, all Americans enjoy the freedom and liberty purchased by the blood of patriots who des to give them such rights and privileges. Therefore, it is only fitting that every American should grant his countrymen the right to completely disagree with him and to hold ideals and values which may be contrary to his own conscience. There used to be a common saying, that while I disagree and disapprove of what you say, I will fight to the death to defend your right to say it. This is the heart of E Pluribus Unum, the great (and challenging) motto of our country. It is high time Americans, whether Red or Blue, returned to the ideals of our fathers.

Second, and most importantly for Christian Americans, is that we have been freed from the damnation of our sins and enjoy liberty in the Holy Spirit because we have been bought with the precious blood of Jesus Christ. Therefore, it behooves us to consider the name of Jesus and the proclamation of His Gospel in all that we do. We are called to honor Him and to seek first and foremost His kingdom and His righteousness. The political realm invites moral compromise and vitriol, two things which should be (must be) anathema to the Christian. Moreover, if we vilify our fellow citizens on the other side of the political aisle as evil henchman of the devil, we will then never fulfill our Great Commission to preach the Gospel to every creature (Mark 16:15; cf. Matt 28:19). We may be citizens of America, but our highest allegiance and first priority must be our heavenly citizenship. As ambassadors of Christ, we cannot afford to misrepresent our Sovereign Lord as we proclaim His Gospel.

Perhaps, this brings us to both the problem and the resolution for the Christian. The problem being that once we place anything else above our commitment to the Gospel, whether political goals or otherwise, we inevitably fail to rightly represent the One to whom our ultimate allegiance belongs. We would be wise to remember the Lord’s judgement upon His people of old, who caused His holy name to be profaned wherever they went (Ez 36:21). But the resolution is simply to recommit ourselves to the proclamation of our Savior’s Gospel and to remember that only His light can truly dispel the darkness.