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Justice and the Just One

I was considering the word and concept of justice today so I looked up the definition of “justice.” The search returned a few definitions that stuck to me: “moral rightness,” “the quality of being just,” and “moral principle determining just conduct.” To understand or seek justice then, we need to have an idea of what it means to be “just” or “moral.” We have to have a “moral principle” whereby we can measure “just conduct.”

In America today we have calls for justice. Justice is right and good. Christians especially are called to do justice and love mercy (Micah 6:8). Do the majority of Americans, however, know what “moral principle” we are basing our measurements of “just conduct” on? Do most Americans believe that there is a “moral principle” that guides us? If so, can most Americans articulate where our “moral principle” comes from?

It seems to me if the foundation for “moral principle” has eroded then justice does not have a foundation upon which to stand. Thus, I say this not because I am not for justice, I say this because I am for justice.

Perhaps with our calls for justice in America, we should also consider the foundation of justice: moral principle. Perhaps we should consider if justice can have a steady place on which to perch.

Perhaps we should also hear calls to return to moral principle and the bedrock of truth. Without truth, calls for justice ring empty.

I believe there is a basis for justice. Because I believe there is truth.

Jesus Himself actually said, “I am the way, the truth, and the life” (John 14:6). Jesus is truth made tangible. He lived and walked justice. He is in reality what everyone should be and live.

I believe in justice and that we have a “moral principle determining just conduct” because the LORD has given it to us. Because He is righteous and “He loves righteous deeds” (Psalm 11:7) and “hates the wicked and the one who loves violence” (Psalm 11:5).

“O LORD, you hear the desire of the afflicted; You will strengthen their heart; You will incline your ear to do justice to the fatherless and the oppressed, so that man who is of the earth may strike terror no more.”(Psalm 10:17-18).

Why do Black Lives & LGBTQ+ Lives Matter?

Why do black lives and LGBTQ+ lives matter? This is an important question because some people have views that don’t support the idea of lives mattering. For example, Charles Darwin, the most famous proponent of evolution titled his book, On the Origin of Species by Means of Natural Selection, or the Preservation of Favored Races in the Struggle of Life.  And in his book, The Decent of Man, he says,

“The Western nations of Europe… now so immeasurably surpass their former savage progenitors [that they] stand at the summit of civilization…. The civilized races of man will almost certainly exterminate and replace the savage races through the world.”

Does a strict Darwinian view of the world lead to all lives mattering? It does not appear so. That’s why this question is important. Why do black lives and LGTBQ+ lives matter?

If we cut off our objective moral legs, we have no way to stand. If we say morality doesn’t matter, then it doesn’t matter. We can’t pick and choose. We can’t both say people are the way they are and have the desires they have and it’s fine and say it’s not okay for people to be certain ways and do certain things. That’s the crucial thing we need to consider.

Black lives matter. LGBTQ+ lives matter. White lives matter. Yes, yes, yes, and yes. But why?

That is a super important question and one that sadly isn’t receiving a lot of sustained thought. Why do black lives matter? Why do lives matter at all? Where do we get this concept? Is it true? 

Jesus said, black lives matter.[1] Jesus said, LGBTQ+ lives matter. Jesus said, all lives matter.

“You shall love your neighbor as yourself” (Matthew 22:37-38).

But does Jesus matter? And if He doesn’t on what basis then are we saying all these lives matter? This may seem like a stupid question. We just know all types of lives matter, right? But do we?

The common view that many have is Darwinian evolution, that we came from nothing and we are going to nothing; from purposelessness to purposelessness. Where is meaning, morality, and lives mattering to be found?[2] Is there a basis for human rights?

Also, did the Roman culture, in whose hands Jesus was murdered say, all lives matter?[3] Did Joseph Stalin say all lives matter? Did Friedrich Nietzsche? Did Adolf Hitler? Did Mao Zedong? Is it even possible to say all lives matter or any lives matter when the highest maximum is have it your way and do what’s right for you? Could it be that “just as long as no one gets hurt” has been trampled upon and obliterated by “you can do whatever you want”? Objective NormsIf God is dead, and we killed him, as Nietzsche said, what follows? Perhaps Nietzsche was right, perhaps that makes all things permissible? Each person doing what is right in their own eyes, whatever that might be. Who is anyone, who or what is God, to restrain? …We are who we are and we want what we want and that’s nobodies business, right?

How or where, then, do we get the concept of lives, any lives, ultimately mattering? The concept of lives mattering would be merely imaginary (a social construct). Perhaps good for America right now but not for all people at all times and places.

We can’t deconstruct everything and still have a basis which to say lives matter or to say that we must love others. We can’t both say we can do whatever we want and you can’t do certain things (like be racist or homophobic). 

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Better News Than Politics

How does the good news of Jesus speak to politics?

First, I think it’s important that we see and agree that the good news that Jesus brings is better news than politics has ever or could ever bring. Let’s look at a simple outline of some forms of government that God’s people have been under in the Bible:

  1. Government by God (in Eden)
  2. Oppression and Slavery (in Egypt)
  3. Tribal Leadership
  4. Monarchy
  5. Exile
  6. Roman Rule

Out of the six forms of government only one was perfect: Government by God. And even that got messed up because of human sin. Representative democracy as good as it is, is not perfect and never will be. It has worked well. But it is important that we realize that it will never be perfect.

Jesus brings better news than politics can ever bring. Jesus gets us back to perfect government by God. And He does so by giving His very own life. Jesus will make things forever right (Rev. 21).

Let’s not put our hope in any political promise. Let’s hope in Jesus and in His Kingdom. Jesus is the true King and Savior.

Second, the gospel tells us our ultimate citizenship is somewhere else. As Christians, we live knowing that we don’t have a permanent home here. We’re looking for the forever and perfect home that is to come (Heb.13:14 cf. 10:34; 11:10, 16; 2 Cor. 5:4), a home prepared for us by Jesus Himself (Jn. 14:2).

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Moral Order

The world has a moral order. Many are unwilling to concede that truth, however. But the world functions as if that is the case. Let’s take my kid’s classroom as an example.

In my kid’s classroom there is a telos, or goal for which the students gather. There are also specific means that are employed to reach that end.

The whole education system is predicated upon the goals of teaching things that are deemed important for the betterment and healthy functioning of the individual student and society. Various means are employed to best meet those goals. There are subtle disagreements of course. For example, people have disagreements over the best forms of discipline. But there is overarching agreement across America.

Think of the quintessential school. Perhaps for you it’s John Adams High from Boy Meets World or maybe Bayside High School from Saved by the Bell. Regardless, there is a quintessential school. There is something that is aimed for, something that is ideal. Read More…

A Pre-Civil War “Conversation” on Slavery

Introduction

In writing this I read and analyzed two pre-Civil War articles.[1] The first article we will look at argues in favor of the continuation of slavery. The second article is written in response to the first and argues for immediate abolition. After looking at both articles we will look at the differences between the two articles.

My thesis is that some, like Buck, advocated for the continuance of slavery mainly based upon the belief that slavery was permitted because it was similar to the slavery permitted in the Old Testament. Others, however, like Pendleton, argued against slavery because they believed it was inherently dissimilar to Old Testament slavery.

In Favor of the Continuation of Slavery

Since “the subject is one of great moment in its moral, social and political bearings”[2] Buck decided to write on the subject. “So that… [people] may be prepared to act conscientiously and intelligently, and have no occasion to repent of their action when it is too late to undo it.”[3] So, it was “under… these considerations [that Buck] consented to prepare a series of articles.”[4]

Buck says, “God approves of that system of things which, under the circumstances, is best calculated to promote the holiness and happiness of men; and that what God approves is morally right.[5] Buck then talks about the “nature and design of Human Governments.”[6] He says, “In searching the divine record, therefore, we shall find that form of government which, under the circumstances, was best calculated to promote the moral and social happiness of the people, was sanctioned and approved by God.[7]

The first form of government was the patriarchal, which Buck gives a brief analysis of. Next he lays out what he sees as being established through his belief that God has a good purpose for human governments. First, he says, “God has beneficent and gracious designs to be accomplished in behalf of the human family.”[8] Second, God is happy to use human and governmental instruments. Third, it is in accord with God’s infinite wisdom “to promote his beneficent and gracious designs in behalf of our lapsed and degenerate world.”[9] Fourth, a very powerful and enlightened leader is best suited to bring about the good that God intends for humanity.

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Is there a basis for Human Rights?

God’s existence and His revelation are necessary conditions for meaningful human rights. Christianity gives a firm foundation for human rights. Not only that, but Christianity has “the strongest possible resource for practicing sacrificial service, generosity, and peace-making. At the very heart of [Christianity’s] view of reality [is] a man who died for his enemies, praying for their forgiveness. Reflection on this could only lead to a radically different way of dealing with those who [are] different from them. It [means] they [could] not act in violence and oppression toward their opponents.”[1] Of course, that doesn’t mean that the ideal is always followed.
 
There have been Christians that have done very wicked things. There have also been many wicked things that have been done by atheists.[2] That, however, does not mean that all atheists are bad or even that atheism is wrong. As we will see below though, atheists do not finally have any basis for morality or human rights.
 
Richard Wurmbrand who experienced ghastly torture at the hands of an atheistic government said,
“The cruelty of atheism is hard to believe. When a man has no faith in the reward of good or the punishment of evil, there is no reason to be human. There is no restraint from the depths of evil which is in man. The communist torturers often said, ‘There is no God, no hereafter, no punishment for evil. We can do what we wish.’ I heard one torturer say, ‘I thank God, in whom I do not believe, that I lived to this hour when I can express all the evil in my heart.’ He expressed it in unbelievable brutality and torture inflicted on prisoners.”[3] 
Scripture, on the other hand, clearly condemns injustice.[4] Scripture shows us that God loves justice and, conversely, hates injustice; He has compassion for those who suffer injustice—everywhere around the world; He judges and condemns those who perpetrate injustice; and He seeks active rescue for victims of injustice.[5] Much of secular society, however, does not have a reason to condemn injustice.

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A Few Thoughts On Genetic Engineering (part three)

The Need for Biblical Ethics

Many agree that “If we do adopt a policy of human genetic engineering, we ought to do so with extreme caution.”[1] I believe that a biblical and Christ exalting ethical system is necessary to provide bedrock convictions. Without the Bible we are left to our own devices, to do what is right in our own eyes.

The Bible does not address the subject of genetic engineering directly. You will not find “genetic modification” in a Bible concordance. The Bible does, however, provide foundational principals that are vital for us to consider and apply. The storyline of the Bible and of reality provides some very important insights.

First, in the beginning of the story of Scripture we see that God created everything, and He created it very good (Gen. 1:31). God is the Great Creator but we also see that we are made in His image and are also creative (Gen. 1:26-27). We also see from the fact that we are made in the image of God that all human life is precious and should be protected. This is where we get the concept of the sanctity of life. We also see from the beginning of Genesis that humans are called to subdue the earth, we are to reign under God as His vice-regents. So, we are to obey His will and bring blessing and flourishing to all we can.

This is important to remember when we consider gene editing because we learn a number of things. 1) God made us creative and made us to bring flourishing and blessing. 2) God also made us to obey Him, He is the Lord. We should never do anything that is outside of His will. 3) The fact that God is the Creator of all provides a basis for the reasonableness of the laws of science. We can make logical deductions and seek out God’s creative design because God has designed things in a reasonable way.

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A Few Thoughts On Genetic Engineering (part two)

Types of Genetic Engineering

As you read this, remember, “The best insurance against possible abuse is a well-informed public.”[1] So, with that in mind, let’s look at four types of genetic engineering.

First, and lest controversial, is somatic gene therapy.[2] The way I remember what somatic refers to is by remembering that soma is the Greek word for “body.” Somatic gene therapy involves the manipulation of gene cells within the body that are non-reproductive.[3] So somatic genes that are edited do not get passed on to future generations.

Second, germline gene therapy involves the genetic modification of the germline cells (eggs or sperm). So germline therapy changes the genetic make up of the individual and is thus carried on to future generations. That is one of the reasons that “No aspect of gene therapy is more highly charged than that of germline or germ-cell therapy.”[4] One of the questions that is important to ask regarding germline gene therapy is: “Will a ‘deleterious’ gene of today be considered a ‘deleterious’ gene tomorrow?”[5]

This discussion, I must remind you, is not some sci-fi dream, “Many assure that within our decade, depending upon the family and the circumstances, height, weight and even eye color will become elective.”[6]

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A Few Thoughts On Genetic Engineering (part one)

Screen Shot 2019-02-19 at 10.26.23 PMThe topic of genetic engineering makes me think of the movie Universal Soldier where the soldiers were genetically engineered to have superior strength and heal quickly. The Boys from Brazil is another movie that has genetic engineering as part of the plot. In this movie there are ninety-four clones made of Adolf Hitler and sent to different parts of the world. Examples of plot twists and possible plot twists could be multiplied. Those examples are all fictious.

What is not fictious, however, is the reality of genetic engineering. So we  must realistically consider genetic engineering and its ethical implications. Specialists from varied backgrounds agree. Take these examples:

Megan Best has said: “Genetics will have an important role in shaping society in the future because it increases our understanding of how disease occurs and how treatments work differently between individuals. It promises new ways to improve the health of the population.”[1] “Full of promise, full of challenges—we will all be involved in the genetic revolution before we know it.”[2]

George Church, professor of genetics at Harvard Medical School, said in 2016 regarding genetic engineering that “It is urgent that citizens around the world inform themselves and participate in this rapidly moving set of decisions.”[3]

“Prominent voices in the genetic technology field believe that mankind is destined for a genetic divide that will yield a superior race or species to exercise dominion over an inferior subset of humanity. They speak of ‘self-directed evolution’ in which genetic technology is harnessed to immeasurably correct humanity—and then immeasurably enhance it. Correction is already underway. So much is possible: genetic therapies, embryo screening in cases of inherited disease and even modification of the genes responsible for adverse behaviors.”[4]

The way we think deeply matters. Adam S. Cohen says this in his essay, “Harvard’s Eugenics Era”: “There are… forward-looking reasons to revisit this dark moment in [Harvard’s] past. Biotechnical science has advanced to the brink of a new era of genetic possibilities. In the next few years, the headlines will be full of stories about gene-editing technology, genetic ‘solutions’ for a variety of human afflictions and frailties, and even ‘designer babies.”[5]

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