Militant 'Christian' Nationalism in the halls of Congress: An affront to the true Gospel

 

Rep. Andy Ogles (center), Def. Sec. Hegseth (left), Sec. State Rubio (right) - AI image, 3/23/26

Yesterday, Congressman Andy Ogles (TN) posted to social media an AI generated image with ominous music featuring himself as the lead Knights Templar Crusader flanked by the Secretary of Defense and the Secretary of State with the caption, "This is a battle of good vs evil. We must reaffirm that our nation was built on Christian principles."  Perhaps the Congressman was trolling online, perhaps he was seeking to raise his own profile (in one day it has generated a million views on FB), or maybe he is wholly earnest.  Whatever the exact motivation, the end result is clear enough: Glorifying violence done by the United States of America, at home or abroad, as violence done in the name of God.  Rep. Ogles is claiming that he and those on his team represent good, and whomever it is that he is crusading against represents evil.

The sad truth is, hundreds of similar examples in word, iconography, and deed can be found portraying American politics as a battle between good and evil, the worst of them invoking the name of Jesus, the Cross, or God in general in behalf of their side and/or against their enemies.

As the Knights Templar imagery demonstrates, this thought process is not new.  That Christians, or at least self-professed Christians, have justified their violence and/or hatred in the name of God in past generations doesn't make it any less blasphemous now, nor any less harmless to the true Gospel message of salvation and redemption for all, regardless of race, ethnicity, nationality, gender, or any other label, by grace (alone) through faith (alone) in Christ (alone).

God is not an American, and neither is Jesus.  America is not ancient Israel, we have no covenant with God as a nation.  God is not on our side, for his kingdom is not of this world.  Whoever wishes to be great in the kingdom of God must be the servant of all.  The true triumph of the Gospel is self-sacrifice, not destroying one's enemies.

We've been down this road before, it has never ended without tragedy and without reputational harm to the Church and the Gospel.  The further we continue down this path in this generation, sowing the same seeds, the more bitter the harvest will be.

Update: “Let every round find its mark against the enemies of righteousness and our great nation. Give them wisdom in every decision, endurance for the trial ahead, unbreakable unity, and overwhelming violence of action against those who deserve no mercy.” - Def Sec Hegseth, 3/25/26

This is not a prayer acceptable to the God who gave the Gospel to the world, but instead to the god made in their own image by ‘Christian’ Nationalism.

When the enemies of a nation automatically become the enemies of God, evil not righteousness triumphs.

Sermon Video: Will Esau Forgive Jacob? - Genesis 32-33

As the moment of truth approaches, Jacob prepares to meet his estranged brother with a multi-step plan designed to mollify Esau's anger.  But will it work, or does Esau intend to kill his brother as he vowed twenty years ago?

In the end, it isn't Jacob's planning that makes a difference, but the change in Esau's heart that God wrought.  When Esau sees Jacob he rushes to embrace him (as in the Prodigal Son) with tears.

We have been given the ministry of reconciliation by Jesus, the forgiveness that Esau gave to Jacob reminds us how powerful this task can be.

"How the Gospels Should Have Ended" - D. Lancaster (FFOZ), The Gospels are God's 'Plan B'??? - response by Pastor Powell

"How the Gospels Should Have Ended" - rebuttal part 1 (of 2)

Daniel Lancaster of First Fruits of Zion thinks so.  In this pro-Torah fan fiction version of the Gospels, Lancaster imagines a better version of Jesus' story that sees him crowned King Messiah by a people who follow him back to Torah observance.  

Chief among the many questions this perversion of the Gospel story raises is this: It has not time for Gospel proclamation to the Gentiles.  No Great Commission, no giving of the Holy Spirit.  What does Lancaster envision instead for the Gentiles?  God's wrath, immediately poured forth after the resurrection of Jesus (killed by the Romans after God lets them slaughter the Jewish people who had trusted in Jesus).

In the end, FFOZ hopes that guilt over the "failure" of Jesus' generation to embrace the Torah (i.e. the better version of the Gospel story) will prompt people today to take up Torah observance as the means of "hastening" the return of Christ.  The hubris to think they can change the timing of God's plan is astounding.

To read the whole article: How the Gospels Should Have Ended - D. Lancaster

"How the Gospels Should Have Ended" - rebuttal part 2 (of 2)

Sermon Video: Laban Confronts Jacob - Genesis 31:19-15

 

Jacob's choice to abruptly leave with his family and property without even informing Laban prompts Jacob's father-in-law to pursue him.  When Laban catches-up with Jacob he confronts him and both men air their grievances with each other.

In the end, the relationship between Jacob and Laban is beyond repair, especially when both men continue to insist they are in the right.  God intervenes to prevent the situation from ending in violence, but sadly not harming each other is the only thing they will commit to. 

The episode serves as a reminder of the consequences of schemes, deception, and grudges.  For Jacob, it serves as a stark reminder of what might await him when he is confronted by Esau.

Sermon Video: Jacob turns the tables on Laban - Genesis 30:25-31:18

 

In this chapter of his life story, Jacob's relationship with his father-in-law Laban deteriorates, eventually breaking.  Both men are to blame, as both seek to cheat the other.  In the end, Jacob is successful in obtaining most of Laban's wealth, and then leaves with his wives and children to head back to Canaan.

Sermon Video: Leah & Rachel: Sibling rivalry and cultural expectations - Genesis 29:31-30:24

 

In a soap opera worthy long-running tragedy, the family of Jacob is repeatedly convulsed by jealous rivalry between his wives who happen to be sisters.  That this was entirely foreseeable, by both their father Laban and husband Jacob, doesn't make it any less tragic for these women.

In the end, the passage sees Jacob fathering 11 sons with 4 wives, all whilst the sibling rivalry rages and everyone is negatively impacted by going along with cultural expectations.

Sermon Video: The Divergent Paths of Jacob and Esau - Genesis 27:46-28:22

The contrasting narratives in Genesis 27-28 of Esau's wives whom his parents dislike immensely and Jacob's journey to find a wife akin to how Rebekah was sought for Isaac are a reminder to ancient Israel, and to us, that the key difference in the course that any life takes is the role of God.  Both Esau and Jacob were flawed men (the Genesis narrative painting Jacob as significantly worse), but Jacob's path was contained within the promise of God's blessings, Esau's was not.  Why?  Grace.  God's grace.

Sermon Video: Isaac's Covenant with the LORD - Genesis 26:1-33

Having introduced the rivalry between Jacob and Esau in chapter 25, Moses now recounts the ways in which God's interactions with Isaac echo the interactions with his father Abraham.  In addition to reiterating the promises regarding the land, numerous descendants, and a blessing to the world through them, the LORD takes the time to tell Isaac that he will be WITH him.  The element of relationship is emphasized, purposefully, setting this covenant apart from others in the A.N.E.   God wanted to be with Isaac, a trait that hasn't changed with God's people today because it is an outflow of God's unchanging love.

Sermon Video: Jacob & Esau: Brother vs. Brother - Genesis 25:19-34

As the narrative of Genesis continues, we learn that God's choice to inherit the promise of Abraham and become the Chosen People will rest with only one of Isaac and Rebekah's sons, Jacob instead of Esau.  This isn't because Jacob is better than Esau, in fact, as this episode demonstrates, Jacob is a schemer willing to defraud even his own twin brother.  What is it then?  Grace, God's grace.  

What then do we say about Jacob?  There isn't any reason to like Jacob as Genesis presents him, we may think that Esau is a fool (that's Moses' narrative assessment), but a just because a family member is a fool doesn't mean we have the right to take advantage of him/her.  Ultimately, Jacob will reap what he sows, but it will be a tragic story that didn't need to happen, he could have been a better man, he could have considered his brother above himself.

Professor Solberg's conclusion about FFOZ: "Wolves in sheep's clothing" with "functional Torah idolatry."

 

Having spent three years researching and writing about this organization, it greatly encourages me to have Professor Solberg, one of the foremost experts on the Hebrew Roots Movement, weigh in with an in-depth analysis.  His conclusions echo my own, further confirmation that this warning about FFOZ is both necessary and accurate.

Sermon Video: The Good, the Bad, and the Ugly of Abraham's Family Tree - Genesis 24:62-25:18

 

In a transitional section between the finding of Rebekah as Isaac's wife and the birth of their twin boys Esau and Jacob, Genesis pauses to tell us about the death of Abraham and his other sons, Ishmael (whom we already know) and six previously unnamed sons with Keturah.

A few insights emerge: The rift between Sarah and Hagar didn't continue with their sons,  Isaac and Ishmael, at least not when it came to burying their father together.  There is hope that family fractures aren't permanent. 

Secondly, God blessed each of Abraham's sons, but only Isaac was the Child of Promise, the heir of the covenant.  In this we see a reminder that Grace is God's gift to give according to his purpose.

Sermon Video: Finding a Wife for Isaac - The Faith of Rebekah, Genesis 24:28-61

 

After God's providential choice of Rebekah to be Isaac's future wife is revealed to Abraham's servant through his faithful prayer in the first half of chapter 24, the narrative shifts its focus to the potential bride herself and her brother Laban.  They now need to be convinced to also follow God's leading.

After hearing the whole tale from Abraham's servant, Laban steps aside by embracing God's choice of Rebekah.  But then something happens, a delay is requested, and the pivotal moment rests with Rebekah: Will she choose to go this day to a new land to marry a man she has only heard a report about, or not?

Rebekah chooses to live by faith, puts her trust in the LORD, and thus becomes a part of Abraham's larger covenantal story.

Sermon Video: Finding a Wife for Isaac - the Faith of Eliezer, Genesis 24:1-27

 

The unnamed servant of Genesis 24 (we will assume him to be the same servant as in Genesis 15, Eliezer, for simplicity's sake) plays a key role in the transition of the covenantal promises of God to Abraham to the next generation of Isaac.  It is Eliezer's faith that the LORD chooses to use to guide him to the selection of Rebekah as Isaac's wife.  He steps out in faith by praying for guidance, God delivers it.  

This serves as a powerful reminder to us that God's will is unfolding around us each day, we are called to participate in it by faith.

Sermon Video: The Supporting Cast at Advent: The Shepherds - Luke 2:8-9,15-17

 

On that blessed Christmas morn, as the newborn baby Jesus lay in the manger and Mary and Joseph marvel at what has happened in their lives, the angelic host appears to the shepherds in the surrounding hills and proclaims the birth of the Messiah. The angels get a lot of attention, and rightly so, but what about the shepherds? What were they thinking that night? God chose these ordinary men to be the first witnesses, and the first evangelists who would share the Good News. A reminder to us that God still works through ordinary people like you and me.

Sermon Video: The Supporting Cast at Advent: Anna - Luke 2:36-38

 

After Simeon's bold prophecy about who and what this child will be, Luke follows up with the shorter story of Anna, focused not on her words but her noteworthy life up until this moment. As a prophet, and a widow of over 60 years whose entire life has been spent here at the Temple worshiping for decades, Anna commands respect. She would have been known to the priest, Levites, and Jerusalem residents as a constant presence in this sacred space. So, when she speaks up to also confirm that this is the Lord's Christ, people will listen.