The discussion about Christian nationalism in the United States has evolved beyond a mere cultural debate between conservatives and liberals over the role of religion in the public sphere. It has become a political question concerning the nature of the U.S. state itself and the relationship between religion and power in one of the world’s leading modern democracies. Notably, recent developments show that this debate is no longer confined to social or cultural arenas but is beginning to touch the country’s most sensitive institutions, particularly the military.

In recent weeks, reports have emerged of complaints from U.S. military personnel regarding religious rhetoric within certain units that frames the ongoing war with Iran in terms of “end-times” prophecies, especially the battle of Armageddon. These complaints were filed through the Military Religious Freedom Foundation, an organization founded in 2005 by former U.S. Air Force officer Michael Weinstein to defend the principle of separation of church and state within the military.

According to the Foundation, soldiers and officers reported that some commanders portrayed the current conflict as part of a “divine plan” linked to the return of Christ. One soldier quoted his commander saying that President Donald Trump was “chosen by God to ignite the spark leading to Armageddon.” While such statements may appear, on the surface, as enthusiastic religious expressions within a diverse institution, their real significance lies in the broader ideological and political context they reflect.

Religious discourse in U.S. foreign policy first became prominent during Ronald Reagan’s presidency, particularly within the ideological struggle against the Soviet Union.

This reflects a deeper phenomenon: the increasing intertwining of conservative evangelical theology and political discourse in the United States—a trend that has strengthened over the past decade with the rise of Christian nationalism. This form of nationalism is not merely social religiosity but an ideological vision asserting that the United States is inherently a Christian nation, and that religious values should serve as a foundational reference in law and politics.

The movement gained momentum as the evangelical influence within the Republican Party grew, reaching its peak with the Make America Great Again (MAGA) phenomenon, which reshaped the American right around Trump. The alliance between Trump and evangelicals became a cornerstone of his political ascent, providing broad electoral support in exchange for a clear presence of their religious and cultural agenda in political discourse.

Understanding this phenomenon requires a look into the theological background of evangelicalism, particularly Dispensational Premillennialism. This 19th-century theological trend posits that history unfolds according to divine stages or “dispensations,” with the final stage marked by events described in biblical prophecy, including the return of Jews to Palestine, the establishment of Israel, and the prelude to the Armageddon battle preceding Christ’s return. Its origins are linked to Anglo-Irish theologian John Nelson Darby, who reinterpreted biblical prophecies in the 19th century. Its widespread adoption in the U.S. came through the Scofield Reference Bible, compiled by American pastor Cyrus I. Scofield in the early 20th century, which became one of the most influential texts in American evangelical circles.

This vision further evolved through evangelist authors like Hal Lindsey, whose book The Late Great Planet Earth gained wide popularity in the 1970s, and contemporary figures such as Pastor John Hagee, founder of Christians United for Israel, one of the major religious lobbying networks supporting Israel in the United States. Central to this theology is the idea that Israel occupies a pivotal place in the divine historical narrative—its existence and prosperity are seen not just as political events but as essential steps in the fulfillment of biblical prophecy. From this perspective emerged Christian Zionism, blending religious belief with strong political support for Israel.

This theological dimension has gradually infiltrated U.S. politics. During Reagan’s era, religious language became more prominent in foreign policy, framing conflicts such as the Cold War in moralistic terms of good versus evil. The trend intensified under George W. Bush after the September 11 attacks, when religious rhetoric entered the “War on Terror” discourse, even if it did not decisively shape political decisions. The evangelical influence reached its height with Donald Trump’s rise in 2016, with evangelicals gaining a prominent political voice in exchange for broad electoral support, clearly reflected in U.S. policies toward Israel, such as moving the U.S. embassy to Jerusalem and recognizing Israeli sovereignty over the Golan Heights—decisions driven not only by strategic considerations but also by pressure from evangelical constituencies who view support for Israel as a religious duty.

In parallel, Israel witnessed similar transformations with the rise of religious Zionism within politics and society. The movement became a key pillar of right-wing coalitions led by Benjamin Netanyahu and increased its presence within the military, with studies showing a rising number of officers affiliated with nationalist religious schools. This alignment between U.S. Christian nationalism and Israeli religious Zionism has created an ideological interplay between the two right-wing movements: American evangelicals see Israel as the fulfillment of biblical prophecy, while Israeli religious conservatives regard evangelical support as a political and strategic asset in Washington.

Thus, the Middle East occupies a special place in the religious and political imagination of segments of the American right. The region is not only viewed as a geopolitical arena but also as a stage for fulfilling religious prophecies concerning the end of history.

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