Lately, it seems the air is thick with suspicion. The headlines, the conversations at gas stations, the whispers in pews and the shouting in comment sections—so much of it is steeped in fear, in “us” versus “them,” in a kind of cold certainty that forgets the imago Dei in each face.

I find myself grieving.

Grieving the ways we have othered each other.

Grieving the ways God’s name is used like a weapon instead of a refuge.

Grieving the steady drumbeat of dehumanization that masquerades as conviction.

We are naming enemies where there are neighbors. We are calling strangers dangerous before we’ve ever shared a meal or heard their story. We are painting entire people groups with broad, fearful strokes and then calling it holy.

But it isn’t holy.
It isn’t even human.

When we strip someone of their dignity because of where they were born, who they love, the color of their skin, the questions they carry, the clothes they wear, the God they pray to (or don’t), we are not being faithful. We are being forgetful.

We have forgotten the way Jesus knelt—not stood tall—beside the hurting.
We have forgotten how He touched the unclean, dined with the scandalous, defended the accused, wept with the grieving, and silenced the mob.

We have forgotten the tenderness that scandalized the religious elite.
We have forgotten that the distinguishing mark of His followers is not correct doctrine, sharp arguments, or moral superiority.

It’s love.
“By this everyone will know that you are my disciples, if you love one another.” — John 13:35

Not love in theory.
Not love in the abstract.
Not love only for those who look like us, think like us, worship like us.

But a love that crosses borders.
A love that pauses to listen.
A love that disarms instead of dominates.
A love that says, “I see God’s fingerprint on your life, even if I don’t understand your path.”

And yet here we are, in a time when suspicion is baptized and hate is dressed in church clothes. We hear that defending “truth” justifies cruelty, that purity demands exclusion, that God needs our outrage more than our compassion.

No.
That is not the Gospel.

The Gospel is the good news that God moved toward us in our brokenness.
And now we are to move toward others in theirs.

This kind of love does not mean the absence of boundaries or the approval of harm. But it does mean we resist the easy narratives that flatten people into caricatures. It means we tell the truth, yes—but with tears in our eyes, not venom in our voice.

It means when we speak of judgment, it is not with glee.
It is not with gloating.
It is not with gnarled fingers pointing outward, but with trembling hands open in repentance.

Because all of us—all of us—have fallen short.

And still, grace runs toward us like the father of the prodigal.
Still, mercy makes room at the table.
Still, we are being shaped by a God whose justice always partners with compassion.

So today, I pray we soften.
That we listen more than we speak.
That we lean in instead of turning away.

And that the world might begin to recognize us again—
not by the sharpness of our opinions,
not by the people we fear,
not by the lines we draw—
but by the unmistakable, tender, audacious love that looks like Jesus.

“So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.” – Galatians 6:10

In a world where suffering rarely takes a break, we are called to lean in—not turn away.

I think often of that verse in Galatians. It’s tucked gently into the end of Paul’s letter, a reminder that our faith doesn’t float in abstraction. It moves. It acts. It crosses borders, kneels low, and brings bread to the hungry and comfort to the grieving. It reaches for those in the thick of battle—not just metaphorically, but sometimes quite literally.

When war breaks out—whether across oceans or in the quiet tremors of someone’s soul—our first response isn’t to ask, is it safe? It’s to ask, is it faithful?

Because the Church is not confined to comfort.

The Church—the household of faith—is a global, breathing Body. And when one part suffers, we all suffer. When our brothers and sisters are displaced, bombed, starved, or isolated, we cannot simply offer prayers from the sidelines and call it enough.

We’re meant to embody the prayers we pray.

Helping the household of faith in war zones means listening when the rest of the world forgets. It means supporting local churches and pastors who stay behind to care for the broken. It means resourcing trauma care for the weary, showing up with blankets and bread, and reminding the faithful in hiding that they are not forgotten by the family of God.

It’s easy to romanticize suffering from afar. But real help is not romantic—it is rugged. It’s sending supplies in the mud. It’s finding ways to translate truth across language and pain. It’s navigating checkpoints and curfews and trauma triggers to sit with the grieving and to whisper, You’re not alone. The Church sees you. God sees you.

Helping the household of faith in war zones also means refusing to let global conflict numb us into inaction. It means choosing proximity. Choosing presence. Choosing to let our comfort be disrupted by the discomfort of others—because that is what love does.

And sometimes… it simply means showing up with loaves and fishes, trusting that God still multiplies.

This is our moment to be the Church—not just in sanctuary, but in the rubble.

May we carry each other across borders and battle lines. May we see beyond headlines into homes and hearts. And may we never forget that the household of faith is bigger than the pew beside us.

It stretches across oceans.

It bleeds and weeps and prays in the trenches.

And it waits for us—not just to care, but to come.

There is a growing movement—loud in voice and powerful in influence—that insists the only faithful Christian is a patriotic one. That to follow Jesus is to defend a particular nation, political agenda, or cultural dominance. It wraps crosses in flags and confuses political power with spiritual authority.

This is the doctrine of Christian nationalism.
And make no mistake: it is not the Gospel.
It is not faithfulness. It is idolatry.

What Is Christian Nationalism?

Christian nationalism is the belief that a nation—most often the United States—is specially chosen by God and should be governed by Christian values as interpreted through a particular political lens. It often suggests that to be a “true” American is to be a Christian, and to be a “true” Christian is to align with specific nationalistic or partisan views.

But this isn’t just about personal belief. It’s about systems, power, and control. It seeks to conflate God’s Kingdom with earthly rule, to wield Scripture as a weapon for dominance, and to reshape civic life around a narrow religious identity.

The Dominionist Roots

Christian nationalism is deeply influenced by dominionism—a theological movement that emerged in the late 20th century, especially among some charismatic and evangelical circles. Dominion theology teaches that Christians are meant to “take dominion” over the Earth by influencing or controlling the “seven mountains” of culture: government, media, education, business, family, religion, and the arts.

While rooted in a misinterpretation of Genesis 1:28 (“have dominion over the earth”), dominionism distorts this call to stewardship into a call for control—as if Jesus came to install a theocracy rather than to redeem hearts.

This ideology reimagines the Great Commission not as a call to make disciples of all nations through love, presence, and truth—but as a mandate to seize political power and enforce religious conformity. That is not biblical. That is empire-building.

Why This Grieves God

Jesus refused political power. When offered all the kingdoms of the world, He said no. When pressured to become a military leader, He withdrew. When questioned about allegiance, He said, “My Kingdom is not of this world.”

God does not need a flag to move His Spirit. He does not bless power grabs, fear tactics, or supremacy cloaked in religious language. In fact, He consistently speaks against them.

The prophets condemned Israel not for a lack of nationalism, but for a lack of justice, mercy, and faithfulness. Jesus rebuked the religious elite not for failing to enforce purity laws, but for neglecting the weightier matters of the law—justice and compassion. The early church grew not by wielding power but by laying it down.

Christian nationalism attempts to force what Jesus invites us to freely receive—the transformation of hearts and the ushering in of God’s Kingdom, not by law, but by love.

The Danger of Idolatry

Idolatry is not just bowing down to golden calves. It’s trusting in anything other than God for our identity, security, or salvation.
Christian nationalism turns the nation into a god.
It turns political leaders into messiahs.
It turns allegiance to a country into a test of faith.

And that, friend, is dangerous ground.

Whenever faith is fused with political identity, the Gospel gets distorted. It stops being good news for the poor, the refugee, the oppressed—and becomes a tool to preserve privilege and power.

Faithful Resistance

Following Jesus means resisting the pull of empire. It means remembering that the Kingdom of God is not built through elections or policy platforms, but through love, sacrifice, humility, and truth.

It means seeing our neighbors as image-bearers, not enemies. It means standing against systems that oppress, even when those systems benefit us. It means refusing to baptize nationalism as Christianity—and instead proclaiming a Gospel big enough for every tribe, tongue, and nation.

A Better Allegiance

Our ultimate allegiance is not to a country, a party, or a flag.
It is to a King who rode in on a donkey, not a warhorse.
Who wore a crown of thorns, not one of gold.
Who conquered not with violence, but with self-giving love.

To follow Him is to live in a way that confronts injustice, welcomes the outsider, and tells the truth—even when it costs us.

So may we repent of the idols we’ve made. May we resist the temptation to confuse patriotism with discipleship. And may we remember:
The Gospel does not need a flag to be powerful.
It only needs a willing heart and an open hand.

There are wounds in our world that aren’t caused by a single act—but by centuries of systems, stories, and silences that have allowed injustice to thrive.

Systemic racism isn’t just about personal prejudice—it’s about the way injustice gets built into the very structures of society: into our schools, our healthcare systems, our housing policies, our legal systems, even our churches. It’s the quiet but consistent pattern that keeps certain groups from flourishing, generation after generation.

And let’s be clear: God sees it. God grieves it.
Because systemic racism is not just a political issue. It’s a spiritual one.

God of Justice, Not Partiality

Scripture is saturated with God’s heart for justice. Over and over, we see a God who defends the oppressed, uplifts the marginalized, and calls His people to do the same.

“Let justice roll down like waters, and righteousness like an ever-flowing stream.” — Amos 5:24
“God shows no partiality.” — Romans 2:11

God’s justice is not passive. It is active. It doesn’t just wait for heaven; it demands action here and now.

Racism—especially when built into systems that advantage some while disadvantaging others—is the opposite of God’s justice. It assigns value based on skin tone instead of sacred worth. It dehumanizes what God has declared as “very good.” It sows division where Christ came to bring unity.

Why It Matters to God

Systemic racism harms people God created in His image.
It distorts the Imago Dei.
It crushes opportunity.
It inflicts trauma.
It fuels generational pain.

And for those who follow Jesus, it also compromises our witness. How can we proclaim a Gospel of reconciliation while upholding systems of exclusion? How can we say “Jesus loves you” while ignoring the ways society continually treats some lives as more valuable than others?

Jesus turned over tables in the temple not just because of corruption, but because the place that was meant to be a house of prayer for all nations had become a place of exploitation. He still does not tolerate injustice dressed up in religious respectability.

The Church’s Role

The Church is called to be a prophetic presence in the world—not a silent bystander.
We are called to name injustice, confess our complicity, and commit to change.
Not once. Not for show. But as a posture of discipleship.

To love our neighbor means confronting what harms them.
To follow Jesus means standing where He stands—always with the oppressed, never with the oppressor.

Reckoning and Repair

Racial injustice didn’t appear overnight—and it won’t heal overnight. But we can begin:

• By listening to voices we’ve ignored.
• By lamenting out loud instead of staying quiet.
• By examining the systems we live in—and our role within them.
• By asking hard questions of our churches, our schools, our workplaces, and ourselves.
• By choosing justice, even when it costs us comfort.

This is not about guilt. It’s about responsibility. It’s about waking up to the truth that racism is not just “out there”—it’s in the structures we navigate daily.

A Gospel Big Enough for Justice

The Gospel is not just about going to heaven. It’s about the inbreaking of God’s Kingdom on earth as it is in heaven. A Kingdom where every tribe, tongue, and nation is welcomed. A Kingdom where justice and mercy walk hand in hand. A Kingdom that will not tolerate the walls we’ve built.

God is not indifferent to injustice.
And neither can we be.

Because in God’s economy, there is no “us and them”—only beloved.
And when we work for racial justice, we are not being “political”—we are being faithful.

We were never meant to build systems that favor one group at the expense of another. And yet, from boardrooms to pulpits, from paychecks to policy, systemic sexism weaves through the fabric of our society—limiting opportunities, silencing voices, and distorting the image of God in one another.

It’s easy to think of sexism as something personal—an offhand comment, a discriminatory hiring decision, a condescending tone. But systemic sexism is deeper. It’s not just in individual choices; it’s in the structure of things. It’s in the assumptions we make about leadership. It’s in the way certain work is undervalued because it’s often done by women. It’s in the underrepresentation of women in decision-making spaces and the overrepresentation of their pain in unaddressed trauma, abuse, and inequity.

And here’s the truth: everyone loses in a system built like that.

When women are excluded, the Church loses ministers, prophets, and peacemakers. When women are dismissed, the workplace loses innovation, wisdom, and collaborative strength. When girls are raised to doubt their voice, the world loses the sound of half its song.

The Cost to Society

Systemic sexism is not just a women’s issue—it’s a human issue. It robs our families, churches, communities, and institutions of their fullness. When half the population is constrained by ceilings, closed doors, or coded expectations, our collective potential shrinks. We settle for less when God made us for more—together.

Studies have long shown the societal benefits of gender equity: stronger economies, healthier families, more effective leadership teams. But Scripture pointed us to this long before the data did.

A Biblical Vision of Shared Dignity

The Bible begins with a radical declaration for its time: male and female He created them… in the image of God (Genesis 1:27). From the first page, we are shown a God who made both men and women as image-bearers—equal in worth, distinct in form, and designed to work in mutual partnership.

Throughout Scripture, we see God lifting the voices and gifts of women: Deborah, a judge and prophet. Mary Magdalene, the first witness to the resurrection. Priscilla, a teacher of theology. The Samaritan woman, the first evangelist in her town. These are not footnotes—they are frontline examples of God’s liberating power and affirmation.

Jesus consistently elevated women in a culture that did not. He spoke directly to them, dignified their questions, welcomed their leadership, and received their presence as essential—not optional—to His ministry.

Systemic sexism is not just socially damaging. It is theologically dissonant.

The Call to the Church

If the Church is to reflect the heart of Christ, then we must reckon with the systems—both secular and sacred—that have marginalized women and perpetuated harm. This isn’t about tokenism. It’s about transformation.

It’s about repenting where we’ve misunderstood Scripture to uphold hierarchy instead of humility. It’s about reimagining leadership structures that reflect the full Body of Christ. It’s about listening deeply to the stories of those who’ve been silenced—and believing them.

We must remember: we don’t honor Scripture by protecting our power. We honor Scripture by reflecting its Author—who came not to be served, but to serve; who welcomed women as disciples; who called us all to steward our gifts, not bury them.

A Kingdom of Wholeness

God’s Kingdom is not built on domination, but on shalom—wholeness, restoration, right relationship. That vision cannot be realized while systemic sexism remains embedded in our culture and institutions.

So we speak up. We examine the systems we’re part of. We make space at the table. We name what’s broken, not to shame, but to heal.

Because when one part of the Body suffers, we all do.
And when one part is honored, we all rejoice.