American Patriotism is Not Christianity

 As someone with deep American roots—my family, the Truitts, have called this country home since 1640—I understand the pride that comes from a strong heritage. My ancestor George Truitt was not only a friend of George Fox, the founder of Quakerism, but also a leading spirit among Quakers in colonial America. My lineage is woven into the fabric of this nation, from early settlements in Virginia to active civic involvement across generations. I have personally dedicated myself to public service and advocacy, lobbying both at our nation’s capital and within Indiana for issues close to my heart.

It is precisely because of this love for my country that I feel compelled to sound a note of caution: American patriotism and Christianity are not synonymous. Too often today, there is a dangerous tendency among some Christians to equate their faith with national identity—to believe that being American automatically means embodying Christian values or vice versa. This conflation can lead down a delusional path where spiritual convictions are distorted by political agendas.

When we allow our religious beliefs to be co-opted by nationalism—or when we claim divine favor for one nation over another—we risk losing sight of the true teachings of Christ: humility, compassion, justice for all people regardless of nationality. As history shows through figures like George Truitt and his Quaker contemporaries, faith should guide us toward peace and integrity—not blind allegiance or exclusionary rhetoric.

Let us remember that loving our country does not require distorting our faith. True Christianity calls us beyond borders and partisanship into deeper service for all humanity—a lesson as relevant now as it was in colonial times.

There are times when people—whether Christians or members of any religious group—accept ideas or messages too quickly simply because they use familiar language or invoke sacred names. The mention of “Jesus” can create instant trust, emotional connection, and an assumption of legitimacy. However, just because something sounds Christian doesn’t mean it truly reflects Christ’s teachings. This is a real and persistent concern.

Even in the Bible, Jesus Himself warned about such dangers. In Matthew 7:21–23, He spoke about people who would say “Lord, Lord,” yet not actually follow Him. He cautioned against false prophets who come in sheep’s clothing (Matthew 7:15), appearing trustworthy but leading others astray. The New Testament urges believers to “test the spirits” and examine teachings carefully before accepting them as truth.

Blind acceptance is not biblical Christianity—discernment is essential. It’s important to recognize that many American Christians do practice caution and deep discernment; however, cultural Christianity—using Christian language without genuine spiritual formation—can blur the lines between true faith and superficial claims. Media, politics, marketing campaigns, and even scams sometimes exploit religious language for influence or gain.

In a world where words can be manipulated so easily, followers of Christ must remain vigilant. Not everything done in Jesus’ name aligns with His heart or message. True discipleship requires careful examination—not just trusting what sounds right on the surface but seeking what genuinely reflects Christ’s love and truth at its core.

Am I My Brothers Keeper?

 For nearly two millennia, Christianity has been woven into the very fabric of the Middle East. Long before Europe embraced the faith, ancient churches flourished from Jerusalem to Damascus, Antioch to Mosul, and Alexandria. These communities bore witness to centuries of history—cradling traditions, languages, and cultures that shaped not only a region but the world itself.

Yet today, these storied Christian communities are disappearing at an alarming pace. Their decline is more than a footnote; it is a profound loss that reverberates far beyond church walls. War has ravaged homes and hearts. Islamist extremism has sown fear and division. Economic hardship and quiet discrimination have forced families to leave lands where Christianity was once native—lands where they had lived since the earliest days of the faith.

In country after country, populations of Christians have collapsed catastrophically. The result is not just demographic change—it’s the erasure of a moderating, pluralistic presence from one of humanity’s most volatile regions. This isn’t just a tragedy for Christians; it’s one for all who hope for peace and coexistence in the Middle East.

What makes this crisis even more concerning is how quietly it unfolds—largely unreported and met with indifference by much of the Christians in the West. Yet amidst this darkness shines an enduring light: stories of resilience, courage, and faith that refuse to be extinguished.

Endurance Through Adversity

The demographic collapse is stark. In Iraq, Christians made up 10% of the population as recently as one century ago. Today, they are well under 2%, numbering fewer than 300,000 in total. In Syria, the Christian population has fallen by more than half since 2011 – in the past 14 years alone. Lebanon was once a rare Christian-majority state in the region, but now sees its Christian share being eroded by emigration and demographic imbalance. Even in Egypt, home to the ancient Coptic Church, Christians face persistent discrimination, second-class legal status, and sporadic violence. Across the Middle East and North Africa, the trend is consistent: fewer Christians with less protection and more pressure to leave. At the start of WWI, Christians represented 20% of the region’s population. Today, it’s estimated to be less than 3%, with a decline from 3.3 to 2.9% being reported between 2010 and 2020 alone.

Yet within these sobering statistics lies an extraordinary story of endurance—a testament to faith that refuses to fade even when confronted with overwhelming odds. Throughout centuries of challenge and change, these communities have continued to nurture their traditions and uphold their values against all adversity.

Their presence may be diminished in number but not in spirit; every church bell that rings out across Baghdad or Cairo is a declaration that hope endures where history runs deep. Every family who chooses resilience over despair becomes part of an unbroken chain stretching back millennia—one that cannot be easily severed by mere numbers on a page.

Breaking the Silence: Confronting the Persecution of Middle Eastern Christians

Unlike other global causes, the persecution of Middle Eastern Christians rarely dominates Western media or international political agendas. Churches are bombed, villages are emptied, and communities are threatened – mostly without any proper coverage. This silence is not accidental. Part of the reason seems to be discomfort; acknowledging the systematic targeting of Christians disrupts “tidy” narratives about conflict, colonialism, and cultural relativism that often shape Western discourse.

Confronting this reality challenges us to face difficult questions about Islamist and Jewish violence, minority rights, and the boundaries of Western foreign policy. Yet remaining silent is not a neutral act—it is a form of acquiescence. When we look away from these injustices, we risk sending a message that suffering endured by one group matters less than another’s.

But inspiration can be drawn from truth-telling and advocacy. By raising our voices for those who cannot speak freely—by demanding honest coverage and compassionate action—we can help rewrite the narrative. The West has always prided itself on defending human rights; now is the time to extend that promise to persecuted Christian communities in the Middle East. Awareness is only the beginning; courage lies in refusing silence and standing up for justice, even when it challenges our comfort zones or established perspectives.

Bridging the Gap: Turning Commitments into Action for Middle Eastern Christians

Western governments routinely affirm their commitments to religious freedom and human rights, yet the lived reality for Christians in the Middle East tells a different story. The gap between words and deeds is not just disappointing—it’s a call to action for all who believe in justice and dignity.

Despite annual reports from the US and EU dedicated to religious freedom, meaningful mechanisms rarely translate into binding conditions on aid, trade, or diplomatic engagement. After ISIS was defeated in Iraq, Western funding largely focused on general reconstruction rather than targeted support for devastated Christian towns like Qaraqosh and Bartella. These communities remain vulnerable; militias intimidate returning Christians while Western governments defer to Baghdad instead of conditioning assistance on minority protection. Faced with insecurity and neglect, many Christians see permanent emigration as their only option.

In Syria, sanctions meant to pressure the government have also stifled reconstruction efforts—disproportionately harming minorities already struggling to survive. Christian leaders warn that these policies are accelerating emigration by making daily life unsustainable—a reality too often dismissed as collateral damage.

Egypt’s Coptic Christians face persistent discrimination: restrictions on church construction, uneven law enforcement after sectarian violence, and “reconciliation sessions” that pressure victims into dropping legal claims. Yet military cooperation and economic aid from Western powers continue with few strings attached regarding minority rights.

One group of Christians that has contributed to an increase in persecution is the Christian Zionists.

Understanding Dispensationalism: The Foundation of Christian Zionism

Let’s start with the idea of dispensationalism, which is key to the rise of Christian Zionism. What is it, and how does support for Israel factor into it? Dispensationalism is a system of theology that has inspired generations of conservative Protestants—Evangelicals and Fundamentalists alike—to read scripture through a unique lens. Its roots stretch back to the early 19th century, when John Nelson Darby broke away from the Church of England and formed the Plymouth Brethren sect. Darby’s fresh approach to interpreting the Bible led to a powerful new vision about God’s relationship with humanity.

According to dispensationalists, God has chosen two distinct peoples throughout history: Israel and the Church. This belief brings Old Testament prophecies alive for many, as every mention of Israel—whether in ancient prophetic books or in Revelation—is seen as referring directly to ethnic Israel, or what we call today the Jewish people.

The Church, on its part, carries a global mission: gathering Gentiles from every nation into fellowship with God. Yet dispensationalists believe this era will soon reach its climax. At any moment, they say, God could initiate “the Rapture,” whisking believers away to Heaven and placing his full attention once more on Israel—fulfilling promises long foretold.

Reclaiming the Heart of True Christianity

Christian Zionism’s legitimization of genocide and its endorsement of occupation and violence in Gaza stand in stark contrast to the teachings at the very heart of true Christianity. Supporting the actions of Israel has led to the death and persecution of fellow Christians who live in Gaza. Israel is anti-Christian and denies Jesus Christ as the Son of God. 

Throughout the Gospels, Jesus never calls for violence; instead, He embodies compassion, forgiveness, and radical love for one’s neighbor—even one’s enemy. When we examine Christ’s life and message, it becomes clear that any ideology promoting harm or oppression cannot claim His endorsement.

True Christianity is rooted in justice, mercy, and peace. It calls us to reject systems or beliefs that justify suffering or conflict in God’s name. Instead, followers of Jesus are invited to be peacemakers—those who break down walls rather than build them up. In a world where faith is sometimes misused to legitimize violence or occupation, let us return to Jesus’ example: loving unconditionally and standing with those who seek dignity and freedom.

But there is hope—and it begins with accountability. Imagine if every promise made by Western governments was matched by concrete action: if every dollar of aid or arms came with clear conditions protecting minorities; if diplomatic engagement prioritized not just stability but true equality under the law. We can be inspired by those who refuse to give up—by community leaders rebuilding against all odds—and join them in demanding more than rhetoric from our leaders.

The challenge before us is immense but not insurmountable. By bridging this gap between commitment and action, we can help ensure that Middle Eastern Christians are not forgotten—that they have a future filled with hope instead of fear. Let our generation be remembered as one that turned promises into protection—and words into lasting change.

Have We Lost Our Minds?

At 77 years old, I have witnessed the incredible transformation of America—from its days as a dominant economic powerhouse and global leader to a country that sometimes feels like it has lost its collective mind. Over the past ten years, technological advances have promised us more convenience, more connection, and a better life. Yet for many, this promise remains unfulfilled.

We stand at the crossroads of innovation and uncertainty. The rise of AI has brought forth both remarkable breakthroughs and daunting new challenges. Disinformation campaigns now spread at lightning speed, eroding the trust that once united us as Americans. We find ourselves questioning what is true—bombarded by headlines proclaiming economic strength while home foreclosures reach record highs and automobile repossessions increase month after month. Millions are living paycheck to paycheck; grocery bills climb higher than ever before; families struggle to put food on their tables.

Technology has made some jobs obsolete, leaving hardworking people behind as companies chase efficiency over loyalty. Meanwhile, both government and personal debt soar to unsustainable heights—so much so that bankruptcy seems inevitable for some.

But even in these uncertain times—perhaps especially now—we must remember our God is still in control. It is time that Christians wake up and realize that time is short. As we face wars, depressions, and social upheavals, we dare not give up hope. Now is the moment to come together with renewed determination—to demand truth from our leaders and compassion from one another; to use technology not just for profit but for progress; to support those who are struggling rather than leaving them behind.

We may feel lost at times—but we are not without hope or power. By holding fast to our faith in Jesus Christ, our LORD and Savior, we can show others there is hope beyond today’s confusion—a hope anchored in truth that will never fail us no matter how turbulent the world becomes around us

Another Failed Rapture

 This past week was a very interesting one.

A new prediction from a South African pastor claiming the rapture will happen on Tuesday, Sept. 23, went viral on social media, prompting fear, worry and conversations on TikTok.

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In a video shared on YouTube, Joshua Mhlakela claimed the second coming of Jesus would happen on either Sept. 23 or Sept. 24 based on revelations he received from Jesus.

"The rapture is upon us," Pastor Joshua Mhlakela said Sept. 9 on the YouTube channel Centtwinz TV. "Whether you are ready or you are not ready, the Rapture in 14 days from now.

Although some people have been quick to buy into the claims, other religious leaders are urging caution or insisting that the rapture is not going to happen, based on their biblical interpretations.

What is the Rapture?

The Christian evangelical concept of the Rapture is based on the teachings of John Darby and Cyrus Scofield, called dispensationalism. It teaches that at the end times, believers, both alive and resurrected from the dead, will bodily ascend into heaven to gather with Jesus during His Second Coming. There are different beliefs about the timing, whether or not the Rapture precedes a time of tribulations for the unsaved humans left on the Earth, and whether it leads to the prophesied thousand-year reign of Jesus after his return.

As many people pointed out, one of the definite things the Bible says about the end times is that no one knows when it will happen except God (Matthew 24:36). However, Mhlakela was firm in his prediction.

“I saw Jesus sitting on his throne, and I could hear him very loud and clear saying, ‘I am coming soon'," he said. “He said to me on the 23rd and 24th of September 2025, ‘I will come back to the Earth.’”

Here is something to think about. He may not have been wrong in his dream. I will give him the benefit of the doubt.  He may have interpreted the dream wrong. Let me explain.

As many people pointed out, one of the definite things the Bible says about the end times is that no one knows when it will happen except God (Matthew 24:36). However, Mhlakela was firm in his prediction.

“I saw Jesus sitting on his throne, and I could hear him very loud and clear saying, ‘I am coming soon'," he said. “He said to me on the 23rd and 24th of September 2025, ‘I will come back to the Earth.’”

Today many Christians are unaware of the ancient use of “no man knows the day or the hour,” that originated as a title for the Feast of Trumpets. The cultural and linguistic context of Jesus’ words in Matthew 24:36 (and parallels in Mark 13:32) gives this statement a layer of meaning rooted in the Jewish calendar and its prophetic significance.

“No Man Knows the Day or the Hour” as a Feast of Trumpets Idiom

In First Century Judaism, the Feast of Trumpets (Yom Teruah) was unique among the seven Feasts of the LORD (Leviticus 23). Unlike the other feasts, which were tied to clear calendar dates (Passover on Nisan 14, Day of Atonement on Tishrei 10, etc.), the Feast of Trumpets began at the sighting of the new moon in Tishrei (the seventh month).

Since the appearance of the new moon could not be calculated precisely (due to possible cloud cover or other atmospheric factors), the exact “day or hour” could not be known in advance. The Sanhedrin required two reliable witnesses to observe and testify of the new moon’s sighting before the feast could officially begin. Thus, the Feast was sometimes colloquially referred to by Rabbis and scholars as “the feast where no man knows the day or the hour.”

Documentation from Rabbinic Sources:

Talmud Bavli, Rosh Hashanah 25a describes the process of two witnesses reporting to the Sanhedrin to confirm the new moon sighting. The Mishnah, Rosh Hashanah 2:7 records that if the moon was not seen, the festival was delayed a day.

Because of this uncertainty, Yom Teruah was celebrated over two days (Yom Arichta — “one long day”), though it was considered a single day extended into two, to accommodate for the unknown start. This led to the popular idiomatic expression that no one could know the exact day or hour of its commencement.

Jesus’ Use of the Phrase in Matthew 24:36

When Jesus said: “But of that day and hour no one knows, not even the angels of heaven, but My Father only.” (Matthew 24:36)

He was not merely stating that the timing of His coming is unknowable, but invoking a well-known Jewish idiom referring to the Feast of Trumpets. His Jewish audience would have understood this layered meaning, much as they understood other Messianic idioms like “the Bridegroom coming for His Bride.”

Rosh Hashanah, also known as the Feast of Trumpets, is the first of the fall feasts of Israel. Mentioned in Leviticus 23, the Biblical name is Yom Teruah—a Hebrew word that literally means day of blasting or shouting.

Rosh Hashanah, as it most often is called today, came later out of the period of Babylonian exile and eventually became known as the celebration of the new Hebrew year. It’s often referred to as the spiritual new year as it begins in the seventh month on the Hebrew calendar, called Tishrei.

While the biblical details on how to celebrate it are sparse, it's directly connected to what became known as the 10 days of Awe leading up to the Day of Atonement or Yom Kippur.

This feast was a time of repentance and introspection where the individuals search their hearts an ask God to forgive them. This is in preparation for the Feast of Atonement which follows in ten days.

As we hear the sound of the shofar, we recognize the Kingship of God.  It will be a day where they recognize afresh that Messiah Yeshua is King of their lives, and will acknowledge His rightful place on the throne.

It’s also a call to wake up from spiritual slumber. To remember the Creator. To repent and return to the One who loves them. To rekindle the flame within their hearts.

Finally, it's a time to remember all of the moments that God has come through for His people.

Here is some theology according to Truitt.

I believe the Lord is coming soon. I also believe the Feast of Trumpets is when all of Israel will hear the call and acknowledge Jesus as their Messiah. When? I don't know.

Paul told the Christians, 1 Thes. 5: 1-8 1 But of the times and the seasons, brethren, ye have no need that I write unto you.

2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

(The Feast beings at the sight of the New Moon)

3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

4 But ye, brethren, are not in darkness, that that day should overtake you as a thief.

5 Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

6 Therefore let us not sleep, as do others; but let us watch and be sober.

7 For they that sleep sleep in the night; and they that be drunken are drunken in the night.

8 But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

The Feast of Trumpets was sound to awaken from slumber. The feast started at the sight of the new moon. This was at a time and day based on the observation of the moon. No one knew when this would happen.

Zechariah 12:10

10 And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn.

The classic text (Romans 11:16–24) depicts Israel as distinct from the Church: the “natural branches” are the Jews, and the “wild branches” are the Gentiles. The “olive tree” is the collective people of God. The “natural branches” (Jews) are “cut off” the tree for unbelief, and the “wild branches” (believing Gentiles) are grafted in. This has the effect of making the Jews “jealous” and then drawing them to faith in Christ, so they might be “grafted in” again and receive their promised inheritance. The “natural branches” are still distinct from the “wild branches,” so that God’s covenant with His people is literally fulfilled. Romans 11:26–29, citing Isaiah 59:20–21; 27:9; Jeremiah 31:33–34, says:

“And so all Israel will be saved, as it is written: ‘The deliverer will come from Zion; he will turn godlessness away from Jacob. And this is my covenant with them when I take away their sins.’ As far as the gospel is concerned, they are enemies on your account; but as far as election is concerned, they are loved on account of the patriarchs, for God’s gifts and his call are irrevocable.”

Here, Paul emphasizes the “irrevocable” nature of Israel’s calling as a nation (see also Romans 11:12). Isaiah predicted that a “remnant” of Israel would one day “be called the Holy People, the Redeemed of the LORD” (Isaiah 62:12). Regardless of Israel’s current state of unbelief, a future remnant will in fact repent and fulfill their calling to establish righteousness by faith (Romans 10:1–8; 11:5). This conversion will coincide with the fulfillment of Moses’ prediction of Israel’s permanent restoration to the land (Deuteronomy 30:1–10).

When Paul says Israel will be “saved” in Romans 11:26, he refers to their deliverance from sin (verse 27) as they accept the Savior, their Messiah, in the end times. Moses said, “The Lord your God will circumcise your hearts and the hearts of your descendants, so that you may love him with all your heart and with all your soul, and live” (Deuteronomy 30:6). 

So how will “all Israel be saved”? The details of this deliverance are filled out in passages such as Zechariah 8—14 and Revelation 7—19, which speak of end-times Israel at Christ’s return. The key verse describing the coming to faith of the future remnant of Israel is Zechariah 12:10, “I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son.” The faithful remnant of Israel is epitomized in Revelation 7:1–8. These faithful ones the Lord will save and bring back to Jerusalem “in truth and righteousness” (Zechariah 8:7–8).

In the Day of the Lord, (The Feast of Atonement) God will “reclaim the surviving remnant of his people” (Isaiah 11:11). Jesus Christ will return and destroy the armies gathered against Him in rebellion (Revelation 19). Sinners will be judged, and the faithful remnant of Israel will be set apart forever as God’s holy people (Zechariah 13:8—14:21).

Not get into the discussion of the Church and Israel, I will say this both are from the same tree, and both have been called by God and have the same position in Christ.