Oh fellow believers, the gospel is the great treasure of the Christian faith with which we have been entrusted (2 Cor. 4:7; 2 Tim. 1:14). We must devote ourselves to searching out its never-ending beauty and power, and we must preach it as those who are under the greatest and gravest stewardship. As Paul declared to Timothy shortly before his martyrdom, “I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word!” (2 Tim. 4:1–2). The world’s greatest need is the preaching of the gospel of Jesus Christ. 

The gospel is most certainly to be believed, studied, and exemplified in our lives, yet the great emphasis in the New Testament is on proclaiming it. At the very beginning of His earthly ministry, “Jesus came to Galilee, preaching the gospel of the kingdom of God” (Mark 1:14). At the end of His ministry, He commanded His disciples, “Go into all the world and preach the gospel to every creature” (Mark 16:15). 
The book of Acts bears abundant testimony that the apostles and early church understood and obeyed their Lord’s command. Preaching was their preeminent ministry, and the gospel was their preeminent theme. They literally devoted themselves “to prayer and to the ministry of the word” (Acts 6:4). They would not divert from this sacred task even when faced with other valid needs (Acts 6:1–4); even when it was contrary to the laws of men (Acts 4:18–20); even when it evoked the whip (Acts 5:40), the rod (Acts 16:22–23), stocks (Acts 16:24), chains (Acts 12:6–7; 16:26; 21:33; 22:29; 26:29; 28:20), stones (Acts 7:58–60; 14:19), and swords (Acts 12:2). 
The primacy of gospel preaching is further revealed in the epistles of the church’s most prominent missionary, the apostle Paul. The gospel was the message that he delivered as of first importance (1 Cor. 15:3). Regardless of what cultures desired or men thought they needed, Paul did not yield to their petitions but gave them the only remedy prescribed by God. He wrote to the church in Corinth, “Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified…the power of God and the wisdom of God” (1 Cor. 1:22–24). Samuel Davies wrote, 
“We preach Christ crucified!” The sufferings of Christ, which had a dreadful consummation in His crucifixion; their necessity, design, and consequences, and the way of salvation thereby opened for a guilty world these are the principal materials of our preaching! To instruct mankind in these, is the great object of our ministry, and the unwearied labor of our lives. We might easily choose subjects more pleasing and popular; more fit to display our learning and abilities, and set off the strong reasoner, or the fine orator; but our commission, as ministers of a crucified Jesus, binds us to the subject; and the necessity of the world peculiarly requires it! (1)
Such was the prominence of the gospel in Paul’s catalog of preaching themes that he declared to the church in Corinth, “I determined not to know anything among you except Jesus Christ and Him crucified” (1 Cor. 2:2). This does not mean that Paul did not expound on other matters of the Christian life, but he saw the gospel message as the very foundation on which the church was grounded and erected. If the church’s understanding of the gospel was faulty to any degree, it would bring ruin to the entire edifice (1 Cor. 3:9–11). Thus, the gospel was the treasure of Paul’s heart, the focal point of all his study, and the great theme of his preaching. Davies continued,  
[The preaching the gospel] was not the apostle’s occasional practice, or a hasty wavering purpose; but he was determined upon it. “I determined,” says he, “not to know any thing among you save Jesus Christ and him crucified!” [1 Cor. 2:2]. This theme, as it were, engrossed all his thoughts; he dwelt so much upon it, as if he had known nothing else and as if nothing else had been worth knowing! Indeed, he openly avows such a neglect and contempt of all other knowledge, in comparison to this: “I count all things but loss, for the excellency of the knowledge of Christ Jesus, my Lord!” [Phil. 3:8].
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Written by David T. Crum |
Monday, April 3, 2023
Outside of courage, Dabney felt the Christian maintained an eternal peace that assisted him on the battlefield and even upon facing death. Any student studying Jackson knew this was clear in the general’s life. If you surrendered your worries to God’s Sovereign will, could this promote a better soldier? Dabney remained adamant that this was the case, “The Christian accepts this result as a revelation of the fact that this was the hour and this the place appointed by God for his end, and that, therefore, no other hour and place can be so suitable.” 

Chaplains from a variety of denominations served within the Confederate Army. Historians have long established that Robert E. Lee and Stonewall Jackson were devout Christians. Jackson held to the concept of Providence: that no event in history occurred without the will and ordination of God. Whether one lost or won a battle, or suffered a traumatic or deadly injury, according to the Biblical worldview of Jackson, this was the Lord’s will and doing. Within his inner circle of close confidants remained Robert L. Dabney, a Presbyterian minister, theologian, Confederate chaplain, and at one point, General Jackson’s chief of staff. On December 14, 1862, Dabney preached a sermon titled The Christian Soldier. This brief article will analyze the concept of a “Christian Soldier.”
It would be naïve to assert that Christians did not serve on both sides of the conflict. Dabney felt the North remained “theologically liberal” in large numbers. He cited many in the North as firm adherents to Christian Universalism, or, more easily understood, believers who embraced the idea of salvation for all, even for those not placing genuine faith in Jesus Christ. Contrary to this worldview, Dabney and Jackson placed an emphasis on the regeneration of the soul or the “born-again” experience a believer needed to have in order to be in Christ (John 3:3, 2 Corinthians 5:17). Jackson consistently asked for chaplains, disregarding their denomination, and only stipulating that they preached and taught the Gospel of Jesus Christ.
Outside of the criticism of Northern Christianity, Dabney argued that the South was genuinely being invaded and had the Biblical right of defense. Sects of Christianity have long divided on military service in combat. After converting to the Reformed faith, Jackson explained he would never serve in another war unless defending his nation. Dabney agreed with this reasoning: “It is perfectly clear that sacred Scripture legalizes such defensive war. Abram, Moses, Joshua, Samuel, David, Josiah, the Maccabees, were such warriors; and they were God’s chosen saints.”[1] While all Christians, including Dabney, disliked war and knew it resulted from living in a sinful world, protecting one’s family and land justified military involvement. He preached, “Our homes and the shelter of our families, the rights and all our fellow-citizens, everything which is included as valuable in the words, my country, is committed to his protection.”[2]
According to Dabney, the Christian soldier was justified in combat because he defended his family and land. Theologians, including Martin Luther and John Knox, have long supported such a defense, especially concerning Biblical matters. On the Reformation, W.W. Bennett wrote, “Among the Reformers of Germany, in France, and in England, there were devout soldiers, who wielded the sword of the Spirit as valiantly against the enemies of the Lord as they did the sword of war against the enemies of their country.”[3] He concluded, “In every age of the Church since, soldiers have been found among the most zealous and devoted followers of the Redeemer.”[4]
Therefore, the Christian soldier was justified in military combat because he defended his land. However, the Christians further separated from other soldiers in unique attributes. Dabney declared:
But the true glory of the Christian soldier is in this: that he is called to the noblest exertions of the emotions and the will. And even if his occupation were contrasted with those of the civilian and the philosopher, as being non-intellectual, which we have denied, the moral sentiments which actuate his exertions justify the exalted admiration of his fellow-men. For the heart is nobler, wiser, greater than the head.[5]
The Christian soldier possessed a unique courage that set him apart from his counterparts. Dabney compared the previous martyrs who burned at the stake for refusing to deny their Lord. This courage was not man-made but a gift from Heaven, placing upon the soldier the ability to excel in challenging and deadly situations. He added, “It does but postpone self to duty, and to the good of others. Its Spirit is precisely that of the martyrs, who yields up his life rather than be recreant to duty, to his church and God.”[6] Clearly, the Scriptures supported such teachings on Heavenly courage, as many accounts in the Old Testament demonstrated smaller armies of Israel defeating their adversaries (Joshua, Judges). Likewise, the bravery and faith in God of one man, David, changed the fate of history and provided victory for the Israelites versus the Philistines. Bennett expanded on this Godly gift: “The bravery of Christian soldiers in battle has been well attested. Some rigid, irreligious disciplinarians are often annoyed by the zeal of godly men in an army, but great commanders like Cromwell and Washington know how to turn this zeal to good account.”[7]
Jackson, too, felt the Christian soldier was unique. “He said it [Christianity] made them more careful in promising their work, more faithful in performing it, and more punctual in delivering it.”[8] In examining Jackson’s views on the matter, Rev. John R. Richardson wrote:
The better Christian a man is the more truthful he is in his statements. The better Christian a man is the more thorough he is in all of his transactions. The better the Christian a man is the braver he is in danger. The better Christian a man is the more disciplined he is in mastering his desires.[9]
Outside of courage, Dabney felt the Christian maintained an eternal peace that assisted him on the battlefield and even upon facing death. Any student studying Jackson knew this was clear in the general’s life. If you surrendered your worries to God’s Sovereign will, could this promote a better soldier? Dabney remained adamant that this was the case, “The Christian accepts this result as a revelation of the fact that this was the hour and this the place appointed by God for his end, and that, therefore, no other hour and place can be so suitable.”[10]
And, finally, the Christian soldier lived a life of prayer and thanksgiving. While the unbeliever remained baffled at the devotion and constant desire to seek the Lord’s blessing and Providence, the Christian lived in prayer. Richardson recalled Jackson’s legacy, “It is said Jackson pleaded so fervently that God would baptize his army with His Holy Spirit that hardened hearts were melted into penitence, gratitude and praise. He prayed on the field of battle during the conflict that the souls passing out of this world would not go out unprepared to meet their God.”[11] For believers, a praying army was a powerful force that could defeat any enemy. History proves such; from a praying George Washington at Valley Forge to General Joseph Warren at Bunker Hill, never underestimate the power of prayer. Bennett recalled such devotion from Andrew Jackson:
An officer once complained to General Andrew Jackson that some soldiers were making a noise in their tent. “What are they doing?” asked the general. “They are praying now, but they have been singing,” was the reply. “And is that a crime?” the general demanded. “The articles of war order punishment for any unusual noise,” was the reply. “God forbid that prayer should be an unusual noise in my camp,” said Jackson, and he advised the officer to join the praying band.[12]
Jackson, Dabney, Bennett, and other Christians lived in continuous prayer, seeking God’s blessings and will. How would you achieve victory and deliverance if you did not ask and seek the Lord? Jackson’s brigade praised the Lord both in victory and defeat. May such a mindset be an example to everyone.
Dabney and Jackson agreed that a genuine Christian, regardless of their denomination, was the preferred soldier. If the soldier placed the Lord before anything else in his life, the traits of the Spirit would prevail (Galatians 5:22–23). And within such a temperament would be the Godly example and encouragement provided to others, possibly including an entire brigade or army. This sermon clearly resembled the very traits Jackson possessed. The Confederate Soldiers pocket manual defined the Christian:
That man leads a sincere Christian life:
1st. Who endeavors to serve and obey God to the best of his understanding and power.
2nd. Who strives to please his neighbor to edification.
3rd. Who endeavors to do his duty in that state of life unto which it has pleased God to call him.
Whoever would continue in the practice of these things unto his life’s end, it is necessary that he should call himself often to an account whether he does so or not; constantly pray for grace to know, and to do his duty; and preserve himself in such a teachable temper as to be always ready to receive the truth when it is fairly proposed to him.[13]
Jackson himself had a dream of a Christian army. Of course, his brigade had the reputation of being one of prayer and submission to God’s will. Accounts emerged during and after the war of Jackson’s impact on soldiers and their conversion to Christianity. While his dream of an entire Christian army was not feasible, we marvel at his idea and share his sentiments. Rev. John R. Richardson reported:
Stonewall Jackson believed that the best soldier is the one who has made his peace with God and strives to do his duty day by day. The Christian soldier keeps morally clean. He is not found in the hospital with a venereal disease or in the stockade because of drunkenness. Instead of being a liability to his nation, he is an asset. Instead of weakening his outfit he strengthens it. Men need a strong Christian faith to properly motivate their conduct, and they find such motivation in Christianity. Jackson said he would like to command an army composed only of converted men. He felt this way because he had experienced the power of Christ in his own life. Let Stonewall Jackson ever be to us an example of the power of pure Christianity to make real men![14]
Today, in a nation that openly denies the Word of God, one can only speculate on the differences the country might resemble if it walked more openly with the Lord. While Christianity may have influenced the Founding Fathers, the nation has never been solely Christian, and seemingly appears to have departed from any resemblance to the days of our forefathers. While Jackson did not get to live out his dream of an entirely Christian nation or army, the day is coming when the Lord will return to claim His own and judge the darkness.
We end in a Confederate soldier prayer:
Almighty God, whom without faith it is not possible to please, enable me, I beseech Thee, so perfectly to believe in Thy son Jesus Christ that my faith in Thy sight may never be reproved; and grant that, as I am called to a knowledge of Thy grace and faith in Thee, I may avoid all those things that are contrary to my professions and follow all such as are agreeable to the same; through Jesus Christ our Lord. AMEN.[15]
David Crum holds a Ph.D. in Historical Theology. He serves as an Assistant Professor of History and Dissertation Chair. His research interests include the history of warfare and Christianity. He and his family attend Trinity Presbyterian Church (ARP) in Bedell, New Brunswick. 

[1] R.L. Dabney, “The Christian Soldier” (sermon, College Church, VA, December 14, 1862).
[2] Ibid.
[3] W.W. Bennett, The Great Revival in the Southern Armies, (Harrisonburg: Sprinkle Publications, 1989), 11.
[4] Ibid.
[5] R.L. Dabney, “The Christian Soldier” (sermon, College Church, VA, December 14, 1862).
[6] Ibid.
[7]  Bennett, The Great Revival in the Southern Armies, 15.
[8] John R. Richardson, The Christian Character of General Stonewall Jackson, (Weaverville: The Southern Presbyterian Journal Company, 1943), 20.
[9] Ibid.
[10] [10] R.L. Dabney, “The Christian Soldier” (sermon, College Church, VA, December 14, 1862).
[11] Richardson, The Christian Character of General Stonewall Jackson, 19.
[12] Quintard, The Confederate Soldier’s Pocket Manual of Devotions, (Charleston: Evans & Cogswell, 1863), 15.
[13] Ibid., 4.
[14] Richardson, The Christian Character of General Stonewall Jackson, 20.
[15] Quintard, The Confederate Soldier’s Pocket Manual of Devotions, 13
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Written by M.D. Perkins |
Wednesday, November 9, 2022
Whether it be drag performances in a church, bookstore, public school, or civic event—the normalization of drag is grievous and the Lord will not be mocked, even as femininity is mocked by these performers. The wrath of God is coming. And woe to those churches who call what is evil, good.

It’s Sunday morning at a progressive church. The pastor introduces himself, states his preferred pronouns, welcomes the congregants, and then announces the arrival of the guest preacher—the drag queen performing under the name of “Ms. Penny Cost.” It is explained that Isaac Simmons (the man in drag) is a first-year seminary student and candidate for ordination in the United Methodist Church. Simmons will explain why he “gets dolled up” during the children’s sermon, before delivering a message to the whole congregation denouncing capitalism.
This is not the beginning of some pretentious short story from freshman English class. It is, in fact, a real event with real people taking place in a real United Methodist church. And things like this will continue to happen in the days, weeks, and years ahead.
Drag Queens in Public Life
Once an obscure part of the gay subculture, men dressing up as drag queens have now become a common feature of pop culture. They are, of course, featured prominently in Pride parades and other LGBTQ+ celebrations. There are a number of current TV shows focused on drag, like RuPaul’s Drag Race (VH1), We’re Here (HBO), Call Me Mother (OutTV in Canada), Queen of the Universe (Paramount+), and Legendary (HBO Max). Drag queens have also found their way into elementary education, with book readings and other “family-friendly” drag events offering ways that children can interact with these performers. With this comes the inevitable controversy and backlash, fueling news stories across the media landscape.
Since drag queens have been mainstreamed, is it any surprise that there would be churches wanting to feature them in worship services? Is it any surprise that a seminary student would want to dress up in drag to present his screeds against capitalism and “queerphobia” to the church? Certainly not. “In the last time there will be scoffers, following their own ungodly passions” (Jude 1:18).
What may be surprising for Christians, is that this is not accidental. The normalization of homosexuality leads to greater degrees of decadence and debauchery—not simply by laws of entropy but by concerted efforts on the part of activists to attack the image of God in man. The rise of drag queens in public life is a defiant attempt to queer our children and the church of Jesus Christ.
What is Queering?
Some readers may remember a time when the word queer simply meant odd or strange. Most may still remember when queer was considered a pejorative slur for a homosexual. However, nowadays, queer has become an identity label as well as a point of pride and celebration. Hence the Q in the LGBTQ+ acronym. Queer can be a collective label for anything within the LGBTQ+ spectrum—that is, any person or thing that falls outside heterosexual or stereotypical gender norms.
As academic scholars began using the word queer to define their radical social theories, the word gained additional power. These theories were aimed at elevating non-traditional sexuality and fighting ways that heterosexuality is normalized or considered good in society. One way of combating what these scholars labeled heteronormativity was by a specific disruptive process of queering. Through this use, queer had become a verb, an action.
Queering is intended to complicate and disrupt what is perceived to be normal. As an action, it is the use of words, actions, or representatives to directly challenge heterosexuality, traditional gender roles, or the male/female binary. What is normal is sometimes described as binary—such as identifying as a man or a woman or even presenting yourself as a man or woman.
Here is how queering is defined in the Encyclopedia of Diversity and Social Justice (Rowman & Littlefield, 2015):
Queering is one strategy for queer activists who want to unsettle or complicate normative practices, spaces, or discourses. Introducing queer bodies into normative spaces, for instance, changes the dynamics of that space by unsettling the taken-for-granted characteristics of that space. Drag queens might “take over” a “straight bar” in order to queer the space, or complicate what that space means to the people inhabiting it.
The purpose is to disrupt foundational assumptions about sex and gender and, thereby, transform social norms by offering new possibilities. These possibilities do not have to be the new normal in themselves, but they work to move people’s sensibility toward accepting queerness as normal by offering a counterpoint to it. This can even be seen in the rise of the terms nonbinary and genderqueer, used to express a person’s inner feeling of gender identity. Whether discussing gender or sexuality, the binary is rejected in favor of a spectrum. Queering is intended to help people see the various colors of this spectrum.
This may sound very abstract, so an illustration is in order.
Drag Performance as an Act of Queering
Drag performance itself is an act of queering because of its attempt to complicate and unsettle binary depictions of sex and gender. This can be seen even with the complicated use of pronouns which dismantles order and clarity. As in the case of Isaac Simmons/”Ms. Penny Cost,” Isaac has one set of pronouns (they/them) and a different set when dressed in drag (she/her). The drag persona is singular while the real person underneath is plural. The fact that the pronoun protocol is outlined at the beginning of each presentation only adds to the chaos.
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