Christ Is Not the Banner of Empire! A Prophetic Rejection of Nationalist-Fascist Hijacking of the Gospel

11 Oct

*“I was a stranger and you welcomed me” (Gospel of St. Matthew 25:35)*

I. Opening Statement: A Time of Grave Distortion

The Canons Regular of the Sacred Heart of Jesus (CRSHJ) issue this statement with solemn urgency. Across the United Kingdom and the wider world, we are witnessing a dangerous distortion of the Christian Gospel. Nationalist-fascist movements are hijacking Christian language, symbols, and theology to sanctify exclusion, authoritarianism, cultural supremacy and to justify persecution. This is not merely a political concern—it is a spiritual crisis.

We speak not as partisans, but as pastors and priests. We speak not to defend an ideology, but to defend the integrity of the Gospel of Jesus Christ. The Gospel is not a tool of empire. It is not a banner for racial purity, national dominance, or cultural supremacy. It is the good news of liberation, mercy, and radical love—especially for the poor, the displaced, the excluded, and the crucified of history.

In the words of Pope Leo XIV’s Apostolic Exhortation ‘DILEXIT TE’, issued on 4 October 2025:

“The refugee is not a threat to our culture but a mirror of our conscience. In their eyes, we see the Christ who had no place to lay his head.”

We reaffirm this truth. We reject all attempts to weaponise Christianity against the very people Christ came to embrace. We call the Church to prophetic clarity, pastoral courage, and theological fidelity.

II. The Gospel: What It Is - and Is Not

The Gospel of Jesus Christ is not a cultural artefact. It is not a national myth. It is not a political slogan. It is the living Word of God, revealed in the crucified and risen Christ, who came to bring good news to the poor, liberty to captives, sight to the blind, and freedom to the oppressed (Luke 4:18).

The Gospel is not neutral. It takes sides—not in partisan politics, but in the moral drama of history. It sides with the poor, the stranger, the widow, the orphan, the prisoner, the outcast. It does not sanctify power; it subverts it. It does not bless borders; it crosses them. It does not protect privilege; it dismantles it.

“Blessed are the poor in spirit… Blessed are those who hunger and thirst for righteousness… Blessed are the peacemakers… Blessed are those who are persecuted for righteousness’ sake.”

(Matthew 5:3–10)

These are not sentimental verses. They are a revolutionary charter. They are the constitution of the Kingdom of God, which stands in judgment over every earthly kingdom that excludes, oppresses, or scapegoats.

When Christianity is used to justify nationalism, racism, persecution, xenophobia, homophobia, transphobia or authoritarianism, it ceases to be Christianity. It becomes idolatry. It becomes a false gospel.

III. The Contemporary Crisis: A Global Hijacking

In recent months, we have seen a surge in nationalist-fascist movements that invoke Christian language to justify exclusion and violence. This is not isolated. It is coordinated, global, and deeply ideological.

United Kingdom

At the “Unite the Kingdom” rally in Birmingham, Christian preachers denounced secular humanism while crowds chanted “Christ is King.” The fusion of Christian imagery with far-right nationalism was unmistakable. Politicians and commentators have increasingly used “Judeo-Christian values” as a litmus test for national belonging, implicitly excluding Muslims, migrants, refugees, and racial minorities.

United States

During the January 6 Capitol insurrection, Christian symbols were prominent. Flags bearing crosses were waved alongside calls for political violence. Some leaders invoked apocalyptic theology to justify dismantling democratic norms. Christian Nationalism has emerged as a distinct movement, with texts like Stephen Wolfe’s The Case for Christian Nationalism promoting a vision of divine political order rooted in exclusion.

Global Echoes

In India, Hindu nationalism has led to the persecution of Christians and Muslims. In Nicaragua, the government has targeted Catholic clergy under the guise of national security. In parts of Africa, religious purity is used to justify violence against LGBTQ+ persons and ethnic minorities.

This is not Christianity. It is a theological distortion. It is a betrayal of the Gospel.

IV. The Response of the CRSHJ: Radical Fidelity

The Canons Regular of the Sacred Heart of Jesus were founded to live and proclaim the radical mercy of Christ. We are called to be poor and for the poor. We are called to walk barefoot with the wounded. We are called to build a Church where the margins become the centre.

We reject all attempts to co-opt Christianity for nationalist or fascist ends. We reaffirm:

The dignity of every human person, regardless of race, nationality, gender, sexuality, or legal status.
The preferential option for the poor, not as charity, but as justice.
The sanctity of the refugee, the prisoner, the disabled, the sick, the excluded.
The Eucharist as the feast of radical inclusion, not elite purity.

In DILEXIT TE, Pope Leo XIV writes:

“The Church must not be a fortress of purity, but a field hospital of mercy. We must not ask who deserves to enter, but who most needs to be embraced.”

We echo this call. We commit ourselves anew to the Gospel of mercy, justice, and prophetic truth.

V. A Call to Action: To Clergy, Laity, and All People of Good Will

This is not a time for silence. It is a time for clarity.

To Clergy

Preach the Gospel—not ideology. Do not baptise nationalism. Do not sanctify exclusion. Speak the truth, even when it is inconvenient, dangerous, or it costs you. Remember that your priestly ordination is not a power license, but a call to serve.

To Laity

Discern carefully. Do not be seduced by slogans that sound Christian but betray Christ. Ask: Does this movement reflect the Beatitudes? Does it honour the poor, the stranger, the wounded? If not, it is not of God.

To All People of Good Will

Build communities of mercy. Defend the dignity of the excluded. Challenge false theologies. Create art, music, liturgy, and witness that reflect the radical love of Christ. Let us remember:

“I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me…”

(Matthew 25:35)

This is the measure of our faith. Not our flags. Not our purity. Not our power. But our love.

VI. Closing Benediction: A Prayer for Courage

O Sacred Heart of Jesus,
Wounded by hatred, pierced by exclusion,
You are our refuge and our fire.

Give us the courage to speak truth,
Clarity to reject false gospels,
And mercy to embrace the crucified of our time.

Make your Church a shelter for the stranger,
A balm for the wounded,
A voice for the silenced.

Let no flag replace your Cross.
Let no nation claim your throne.
Let no ideology silence your mercy.

Amen.

Issued by the Canons Regular of the Sacred Heart of Jesus
Durham, United Kingdom
11 October 2025

FR. G. V. W. LEWIS

Fr. G. V. W. Lewis serves the Old Catholic Church as a priest incardinated in the Canons Regular of the Sacred Heart of Jesus (CRSHJ), where he holds the office of Superior General and Vicar‑General for the CRSHJ in the United Kingdom, since 2019. His ministry is marked by a calm, steady authority rooted in prayer, fidelity to the Wider Church of Christ’s tradition, and a deep pastoral concern for those entrusted to his care. As Principal of the Academy of Priestly Studies, he guides seminarians, clergy, and lay collaborators with a clear vision of priestly life grounded in holiness, intellectual formation, and compassionate service. His leadership blends theological depth with practical wisdom, forming ministers who can preach, teach, and accompany God’s people with integrity.

Fr. Lewis is widely recognised for his ability to craft texts that unite doctrinal clarity with beauty. His work spans canonical documents, liturgical resources, devotional materials, and creative projects that draw from the Wider Church’s rich artistic heritage. Whether shaping prayers, designing visual materials, or developing formation programmes, he approaches each task with reverence and a desire to make the faith accessible and compelling.

Alongside his responsibilities, he remains committed to pastoral outreach, especially among the bereaved and those in care. His writing reflects the same qualities that mark his ministry and personality: gentle, steady, compassionate, gregarious, good-humoured, and a conviction that God’s grace is at work in every human story.