Should Christians Legislate Morality?
Christians Should Not Enforce “Vertical” Morality
In our modern, pluralistic, and heavily secularized society, John Warwick Montgomery points out that Christians should be particularly cautious not to jeopardize the spread of the gospel by insensitively imposing Christian morality on unbelievers. We must avoid any recurrence of the Puritan Commonwealth, where people are compelled to act externally as Christians regardless of their true faith. Unfortunately, these efforts often lead to the institutionalization of hypocrisy and a decline in respect for genuine Christian values.[1] It can also lead people to a false assurance of a right relationship with God.
Instead, Montgomery says Christians should recognize that Scripture presents two distinct types of moral commands. We see this in the first and second parts of the Ten Commandments.[2] In the first part, we see duties related to God. These commands cover the relationship between individuals and God (“vertical” morality). In the second part, we see duties related to neighbors. These commands cover the relationship between individuals and other people (“horizontal” morality).
Montgomery believes it is crucial not to impose the first part of the Ten Commandments on unbelievers. These commands are:
- “You must not have any other god but Me.”
- “You must not make for yourself an idol.”
- “You must not misuse the name of the Lord your God.”
- “Remember to observe the Sabbath day by keeping it holy.”
Even if Christians are in the majority in a country, they should not impose laws related to the above four commandments. “This is because the proper relationship with God can only be established through voluntary, personal decision and commitment.”[3]
1 Corinthians 5:10 is an important verse for us to consider on this subject as well. Paul argues that avoiding all sinful individuals in the world would mean that Christians would need to “leave the world” entirely, which is an impractical and unrealistic standard. Instead, the church’s primary responsibility is not to judge those outside the faith; it is their duty to judge those who claim to be believers but live in sin within the church.
The Quran says there is no compulsion in religion. Jesus demonstrated that principle. He never forced anyone to follow Him. That’s what we see throughout the New Testament. Christians are to be evangelistic and strive to compel people to see the goodness and glory of Jesus. Still, they are never commanded to command people to bow to Jesus.
Christians Should Work Towards A General “Horizontal” Morality
Christians should, however, encourage people towards general “horizontal” morality. Even while the focus in the New Testament is on the morality of Jesus’ followers, we do see warrant for the promotion of social order and general morality. I think of John the Baptizer and the Apostle Paul, for example (Mark 6:14-20; Matt. 14:1-12; Acts 16:35-39; 24:25; 1 Tim. 2:1-4 also see Rom. 13 and 1 Peter 2). But the letters of the New Testament were written to Christians, telling Christians how to live.
Here’s the second part of the Ten Commandments, which are good for every society to lovingly and practically apply.
- “Honor your father and your mother”
- “You shall not murder”
- “You shall not commit adultery”
- “You shall not steal”
- “You shall not bear false witness against your neighbor”
- “You shall not covet”
These commands are applied in various ways throughout the Bible. For example, the Bible talks about the importance of railings on the top of buildings to protect people from falling off and getting hurt or killed.
But even here, we don’t want to put our hope or emphasis on “horizontal” morality. Part of the point of the law is to point us to our need for Jesus. It is not an end in itself. So, we must remember that mere morality is not the solution.
The Problem of Secularism and Morality
Britannica says secularism is “a worldview or political principle that separates religion from other realms of human existence, often putting greater emphasis on nonreligious aspects of human life or, more specifically, separating religion from the political realm.”
One of the problems with secularism, though, is that it is not set up very well to give us a societal analysis. How is secularism going to provide us with:
- The Ideal of what’s healthy
- Observation of symptoms
- Diagnosis or analysis of the disease/disorder
- Prognosis or prediction of cure/remedy
- Prescription or instruction for treatment/action for a cure
Secularists believe Christians should not legislate morality. They say that religion has no place in government. Christian beliefs are not allowed, but their core beliefs are allowed. But, as Britannica aludes to, secularism is really an ultimate commitment—a whole world-and-life-view.
Even atheism has the markings of a religion. Atheists have a creed. Theirs is just that there is no god. Atheism addresses the ultimate concerns of life and existence and answers the questions of who people are and what they should value. A committed atheist is even unlikely to marry someone outside of their beliefs. Many atheists even belong to a group and may even attend occasional meetings (see e.g., atheists.org) and have their own literature they read that supports their beliefs.
A merely secular society cannot give a moral framework that transcends individual belief systems. We are left with a “might makes right morality.” It seems to me that secularism leaves us with the column on the left, whereas Christianity gives us the column on the right.
I believe we need and should want Christianity to help our nation work towards a general “horizontal” morality. Our Founding Fathers (along with Alexis de Tocqueville), many of whom were deists and not Christians, agree. Yet, Christians should realize that legislating morality is not the answer.
Legislating Morality is Not the Ultimate Solution
Christians both understand that sinners will sin and that morality is good for the nation. Righteousness exalts the land, as Proverbs says (Prov. 14:34). Yet, Christians are compassionate and humble. We realize that we all stumble in many ways, as the letter of James says, but if we can help people from stumbling, that’s good. But Christians don’t confuse the kingdom of man with the Kingdom of God. Christians know that here we have no lasting city, but we seek the City that is to come (Heb. 13:14).
Legislating morality is not the solution; Jesus is. As C.H. Spurgeon said, “Nothing but the Gospel can sweep away social evil… The Gospel is the great broom with which to cleanse the filthiness of the city; nothing else will avail.”
Paul David Tripp has wisely said that “We should be thankful for the wisdom of God’s law, but we should also be careful not to ask it to do what only grace can accomplish.” It is the Spirit of God that transforms, although it is true that He often works through law. We need our rocky hearts to become flesh through the work of the Spirit.
Conclusion
The question of whether Christians should legislate morality reveals the complexities of faith in a diverse and secular society. While Christians are called to embody and promote a morality rooted in their faith, imposing a “vertical” morality can hinder the spread of the gospel, foster hypocrisy, and promote a misunderstanding of genuine faith. Instead, the focus should be on humbly and lovingly encouraging “horizontal” morality—principles that promote societal well-being and can be embraced by individuals regardless of their faith.
As apprentices of Jesus, Christians are primarily called to lead by example and encourage ethical behavior rooted in love and respect for one another. The emphasis should be on exemplifying Jesus’ teachings and fostering relationships that draw others to the faith, rather than seeking to enforce morality. That’s what Jesus Himself did.
By fostering relationships and demonstrating the transformative love of Jesus, Christians can influence the moral fabric of society without simply relying on legislation. True change comes through the work of the Holy Spirit rather than external mandates. In this way, the Christian community can contribute to a more just and moral society while remaining faithful to the fundamental teachings of their faith.
Notes
[1] John Warwick Montgomery,Theology: Good, Bad, and Mysterious, 122.
[2] Often referred to as the First and Second Tables of the Decalogue. The “First Table” consists of commands 1-4 and has to do with people’s relationship with God (vertical relationship). The “Second Table” consists of commands 5-10 and has to do with people’s relationship with other humans (horizontal relationships). The First Table can be summed up by “love God,” and the Second Table can be summed up by “love others.”
[3] Montgomery, Theology: Good, Bad, and Mysterious, 123.
Jesus Hates Hypocrisy
Why should I care about Christianity when Christians are such hypocrites? Christians are behind things like the crusades.[1] Pastors and priests abuse people.[2] Pastors and churches only want my money. Jesus was loving. Christians are judgmental and hateful.
If you have been hurt in the church and I’m sorry for that. I hate it. It shouldn’t have been that way. The church is sometimes a messed-up place. Sometimes people say that’s because a church is like a hospital. I get that. Jesus did come to heal and help the sick after all. And not those who think they have it all together. But a hospital is meant to end in health and wholeness. Not death and destruction.
For the hurts that were inflicted on you, I’m sorry. It was not supposed to be that way. Jesus came that people may have life—right now—and have it abundantly. He didn’t come so people would be squelched. That is, however, Satan’s goal. Satan desires to kill, steal, and destroy. And sadly, he has often been quite effective, even within the church.
The thing that makes me the saddest, I think, is that is the furthest thing from Jesus’ desire. Jesus died for the church. He loves the church. The last thing He wants is for the church to be unloving. It is an affront to everything He stands for and is. Anyone who hates an unloving church has something important in common with Jesus Himself.
Jesus Hates Hypocrisy
Jesus was the most real and most loving and honest person there ever was. He doesn’t like lies. He doesn’t like people acting one way but really being another. This is what Jesus says in Matthew 23:27-28:
Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of the bones of the dead and everything unclean. In the same way, on the outside you appear to people as righteous but on the inside you are full of hypocrisy and wickedness.
Jesus was harshest on the hypocrites. So, if you hate hypocrisy, you’re in good company. Christians, it is true, should not be hypocrites. When they are, they should work to remove the log in their own eye before they try and remove the speck in someone else’s eye (Matt. 7:3-5).
Christians are Hypocrites (at least sometimes)
The reality is, Christians are sometimes hypocrites. Jesus in Mark 2:17 says, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.” Christians are sick and in need of the Savior. They aren’t perfect, but they should be growing in Christlikeness.
Again, a church is like a hospital. It’s for sick people. It’s true that we can’t and shouldn’t fix ourselves up before we go to Jesus. But if people are going to a hospital and they’re not getting better, then I don’t want to go to that hospital. So, it’s true that sometimes Christians are hypocritical, but Christians have no excuse for being that way. Christians are supposed to be like Jesus.
Christians Fail and are sometimes Fake
Christians fail and are sometimes fake but that doesn’t disprove or invalidate Jesus. A world-renowned surgeon could perform heart or brain surgery on someone but if the patient keeps only eating donuts and doesn’t stop repeatedly hitting their head against the wall, the patient is still going to be unhealthy. To blame the surgeon for the patient’s problems would not be fair or make sense. In the same way, the presence of problems with Christians does not at all prove that Jesus is problematic.
So, if you’ve been hurt by a church or a Christian, please don’t let that keep you from Jesus. Christians and churches fail and don’t love people as they should. Sometimes they are two-faced. But that doesn’t mean that Jesus has messed up. Jesus loves you. And He hates it when people are hurt by the church.
Christians believe there is a Standard for Right and Wrong Conduct
The fact that we know hypocrisy is wrong points to the fact that there’s a standard for what is right and wrong. And we all fail. We don’t even meet our own criteria of what we should and should not do.
Suppose you were part of a science experiment where a device was inserted into your arm. The device would record any moral judgment you made over six months. Moral judgments like, “It’s wrong to lie” or “Helping your needy friend is a good thing to do” or “It’s wrong to throw trash out your car window and pollute the environment.”
After six months the scientists would print out a list of your moral judgments—your standard of right and wrong. The device would remain implanted but this time the device would note when you did and did not follow your own rules. At the end of the six months, the scientists print out a list of the times your moral judgments and moral actions weren’t in line with one another.
What would the scientists find on your list? Any discrepancies between your moral judgments and actions? I think so. I know my list would reveal some places where I failed to meet my own standard of right and wrong.[3]
Christians shouldn’t be hypocritical and when they are, they are going against the one they say they follow. Christians should be the last thing standing in people’s way from loving Jesus. But when they do, Jesus hates it. Christians should seek to love and live like Jesus did if He is their Lord and Savior.
“The problem with a hateful Christian is not their Christianity but their departure from it.” Christians are to love because Jesus first loved (1 Jn. 4:19). “This is real love—not that we loved God, but that He loved us and sent His Son as a sacrifice to take away our sins” (1 Jn. 4:10, NLT). Since God loved us so much, we ought to love others (1 Jn. 4:11).
So friend, as much as my heart is sadden for you and your hurts, I believe the heartache Jesus has felt is much more. He is Himself love and He gave Himself for the church that it would be a people and place of love and compassion.
My desire for you, is that you would have life. And have it abundantly. My desire is that you would flourish. And my cards are on the table, because I’m telling you openly, I believe Messiah Jesus matters. Matters desperately and eternally. I can’t make you think He matters too, and I can’t make you live for Him. But I hope I can help you consider Him and some important questions. Know, no matter what you think, or where you land regarding all these questions, that I will continue to love you and root for you.
Notes
[1] The crusades were not condoned by Christ. Just because something happens “in the name of Christ” does not mean that it is endorsed by Christ. “One killing in the name of Christ is a blasphemy” (John Dickson, Bullies and Saints [Grand Rapids: Zondervan, 2021], 253).
[2] Jesus speaks directly to the evil of mistreating kids. He says, “If anyone causes one of these little ones—those who believe in me—to stumble, it would be better for them to have a large millstone hung around their neck and to be drowned in the depths of the sea” (Matt. 18:6).
[3] Eric T. Yang and Stephen T. Davis have a similar illustration on page 110 of their book, An Introduction to Christian Philosophical Theology (Grand Rapids: Zondervan, 2020).
[4] John Dickson, Bullies and Saints (Grand Rapids: Zondervan, 2021), 284.
*Photo by James Bak
Observations from a Hospice Chaplain
It is counterintuitive, but one of the wisdom literature books in the Bible, Ecclesiastes, says it’s better to go to a funeral than a feast. Why would it be better to go to a funeral than a feast? Because a funeral is the destination of all people, the living should consider that reality and take it to heart.
As a hospice chaplain, I think about the reality of death. Our culture often doesn’t. We live in a “society that often isolates death and dying from the flow of daily life, unlike almost every other society in history… The modern West is an anomaly in this regard: most ages and cultures have lived much closer to the fact of human mortality.”[1]
There are various benefits to being aware of the reality of death. For one, death is a reality. Future drivers ideally care at least a little bit about their education on how to drive. We, all the time, are preparing for things that are inevitable in the future. It makes sense for us to prepare for death, as well. As the psalmist says, our years are limited, “so teach us to number our days that we may get a heart of wisdom” (Ps. 90:12).
𝟏) 𝐖𝐞 𝐚𝐫𝐞 𝐢𝐧 𝐏𝐫𝐨𝐜𝐞𝐬𝐬.
Little everyday decisions shape us into the type of people we will be. We are in the process of becoming. Death reminds us that the way we live every day matters.
Be aware of your trajectory.
𝟐) 𝐏𝐞𝐫𝐬𝐩𝐞𝐜𝐭𝐢𝐯𝐞 𝐌𝐚𝐭𝐭𝐞𝐫𝐬.
“A joyful heart is good medicine, but a crushed spirit dries up the bones” (Proverbs 17:22). I have definitely seen this lived out. Our attitude and perspective matter in life and affect the way we die.
Cultivate a heart of thanksgiving.
𝟑) 𝐋𝐢𝐯𝐞 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐄𝐧𝐝 𝐢𝐧 𝐌𝐢𝐧𝐝.
I don’t think many people will wish they had spent more time on their iPhones when they are lying on their deathbeds. Ask yourself: “Am I valuing what is valuable?”
Don’t waste your time (what your life is made up of!) on pointless pursuits.
𝟒) 𝐑𝐞𝐥𝐚𝐭𝐢𝐨𝐧𝐬𝐡𝐢𝐩𝐬 𝐌𝐚𝐭𝐭𝐞𝐫.
On our deathbed, what will matter most is not the plaques on our walls or the money in our bank account. It is the relationships made, the people we invested in, and the people standing around our bed. Vivek H. Murthy, who served as the surgeon general of the United States, said, “When I think back on the patients I cared for in their dying days,… their status in the eyes of society were never the yardsticks by which they measured a meaningful life. What they talked about were relationships. The ones that brought them great joy. The relationships they wish they’d been more present for. The ones that broke their hearts. In the final moments, when only the most meaningful strands of life remain, it’s the human connections that rise to the top.”[2]
Make time for relationships even if it means less money.
𝟓) 𝐃𝐢𝐠𝐧𝐢𝐭𝐲 𝐌𝐚𝐭𝐭𝐞𝐫𝐬.
Christians specifically believe that “what is suffered by one can be suffered by all, and that every body is a fragile temple of God’s Spirit and worthy of care.”[3] The dignity of every person, even in their dying days, is a precious and important value. And caring for people and helping them die well matters. The truth is, dying for most people will be messy in a biological sense. However, those with knowledge and skill can provide compassionate care to the bodily needs of dying persons. I have been honored to see hospice nurses and aids provide this tenderhearted care.
Honor others (even if they’re radically different or difficult).
𝟔) 𝐏𝐞𝐨𝐩𝐥𝐞 𝐚𝐫𝐞 𝐏𝐞𝐨𝐩𝐥𝐞.
We all die in the same way. No matter how competent, tough, resilient, and successful, we will need help. We are all human. “Nothing human is alien; no joy and no sorrow, no way of living and no way of dying.”[4] As John Donne, the pastor poet, said, “Death comes equally to us all, and makes us all equal when it comes.” Or as Jerome, the theologian, said, “He whom we look down upon, whom we cannot bear to see, the very sight of whom causes us to vomit, is the same as we are, formed with us from the self-same clay, compacted of the same elements. Whatever he suffers, we also can suffer.”
Don’t assume that something bad that happens to someone else, can’t happen to you; it can.
𝟕) 𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐦𝐨𝐫𝐞 𝐭𝐨 𝐏𝐞𝐨𝐩𝐥𝐞 𝐭𝐡𝐚𝐧 𝐢𝐬 𝐕𝐢𝐬𝐢𝐛𝐥𝐞.
There’s a lot more to everyone around us if we have eyes to see and ears to hear. What we see is just the tip of the iceberg; everyone has a lot under the surface, a history.
Take time to get to know people and don’t prejudge.
𝟖) 𝐓𝐡𝐞𝐫𝐞 𝐢𝐬 𝐚 𝐓𝐢𝐦𝐞 𝐭𝐨 𝐛𝐞 𝐒𝐚𝐝.
“There is a time to weep, and a time to laugh; a time to mourn, and a time to dance” (Ecclesiastes 3:4). Grief is the price we pay for love. Tears tell a tale of love.
When appropriate lean into both sorrow and joy, they’re important and related.
𝟗) 𝐏𝐫𝐞𝐬𝐞𝐧𝐜𝐞 𝐌𝐚𝐭𝐭𝐞𝐫𝐬.
People respond to the presence of people. Physical presence matters. I think of 2 John 12: “Though I have much to write to you, I would rather not use paper and ink. Instead I hope to come to you and talk face to face, so that our joy may be complete.” FaceTime is great but it can’t replace face time.
When present be present, and prioritize physical presence over technological alternatives.
𝟏𝟎) 𝐃𝐨𝐧’𝐭 𝐰𝐚𝐢𝐭 𝐭𝐨 𝐋𝐢𝐯𝐞.
Don’t wait to rest and relax until you retire. I’ve met people who have said, “When I retire I will ___.” But, when they retired, they got the diagnosis.
Remember you’re going to die, and you don’t know when, so live while you’re alive.
𝟏𝟏) 𝐎𝐮𝐫 𝐁𝐨𝐝𝐢𝐞𝐬 𝐖𝐢𝐥𝐥 𝐅𝐚𝐢𝐥.
If we live long enough, no matter who we are, our bodies will become frail and fail. No matter how healthy, no matter how strong, our bodies can and will fail; and they can fail when least expected.
Take care of your body but know there will come a day when it will fail more and more.
𝟏𝟐) 𝐌𝐞𝐧𝐝 𝐰𝐡𝐚𝐭 𝐧𝐞𝐞𝐝𝐬 𝐌𝐞𝐧𝐝𝐞𝐝.
As my brother, and I’m sure others have said, “The best time to plant a tree was 30 years ago, the second best time is now.” It’s the same with relationships, end-of-life planning, and anything important.
If there’s something important that needs doing, do it.
[1] Amy Plantinga Pauw, “Dying Well” in Dorothy C. Bass, *Practicing Our Faith*, 163.
[2] Vivek H. Murthy, *Together: The Healing Power of Human Connection in a Sometimes Lonely World*, 284.
[3] Stephanie Paulsell, “Honoring the Body” in Bass, *Practicing Our Faith*, 17.
[4] Henri Nouwen, *The Wounded Healer*.
Photo by Dominik Lange
Somewhat Random Reflections on Knowledge
Here’s some somewhat random reflections on knowledge if you’re interested…
How Can We Know Anything at All?
Wow. That is a super big question. And it’s a question that some people are not asking at all. That’s problematic. And in some ways ignorant. However, others are asking that question but they’re asking it in a proud way. That’s also problematic. And ignorant.
Let me ask you a question, how do you know your dad is your dad? Well, some of you will say, “He’s just my dad. He’s always been my dad. I’ve always known him as my dad.”
But I could say, “But, how do you know you know for sure he’s your dad?”
Others will answer, “I know he’s my dad because my mom told me.” But how do you know your mom’s not lying? Or, how do you know she knows the truth?
Perhaps the only way to know your dad is actually your biological dad is through a DNA test. But could it be the case that the DNA clinic is deceiving you? Is it possible that there’s a big conspiracy to deceive you? What if you are actually part of the Truman Show? Everything is just a big hoax for people’s entertainment?… How could you know without a shadow of a doubt that that’s not happening?
You really can’t. Not 100%.
We Can’t Know Everything
We, I hope you can see, can’t know everything. There’s a healthy level of skepticism, just as there is healthy humility.
Also, if we think our knowledge must be exhaustive for us to have knowledge, we will never have knowledge. And we will be super unproductive. I, for one, would not be able to go to the mechanic. And that would be bad.
Our knowledge is necessarily limited. We may not like it but that’s the cold hard truth, we must rely on other people. We must learn from other people. There’s a place for us to trust other people. Of course, we are not to trust all people or trust people all the time. But we must necessarily rely on people at points.
Philosophy and the History of Careening Back and Forth Epistemologically
John Frame, the theologian and philosopher, shows in his book, A History of Western Philosophy and Theology, that the history of secular philosophy is a history of humans careening back in forth from rationalism to skepticism and back again. One philosopher makes a case that we can and must know it all, every jot and title. And when they’re proven wrong, the next philosopher retreats to pure epistemological anarchy, claiming we can’t know anything at all. Again, when it’s found out that that view is wrong and we can in fact know things, we swing back the other way. And so, the philosophical pendulum goes and we have people like Hume and people like Nietzsche.
The history of philosophy shows that we should be both skeptical about rationalism and rational about skepticism. Both have accuracies and inaccuracies. Which helps explain the long life of both.
The Bible and Knowledge
The biblical understanding of knowledge takes both rationalism and skepticism into account and explains how both are partly right and partly wrong. And it explains that though we may not be able to know fully, we can know truly. It also explains that there are more types of knowing than just cognitive and rational. The Bible not surprisingly understands who we are anthropologically and so is best able to reveal the whole truth epistemologically.
The Bible also understands that there is experiential knowing, tasting—experiencing something—and knowing something to be true on a whole different level than mere cognitive knowing. When the Bible talks about “knowing” it’s intimate, tangible, and experiential knowing. For example, it says Adam “knew” his wife and a child was the result of that knowledge. That, my friends, is not mere mental knowledge. It’s lived—intimately experienced—knowledge. It’s knowledge that’s not available without relationship.
Job says it this way, I’ve heard of you but now something different has happened, I’ve seen you (Job 42:5). Jonathan Edwards, the philosopher and theologian, talked about the difference between cognitively knowing honey is sweet and tasting its goodness. It is a world of difference. The Bible is not about mere mental assent. It is about tasting. Knowing. Experiencing. Living the truth.
The Bible says and shows that Jesus is Himself is the way, the truth, and the life. Jesus is what it means to know the truth. He is the truth and shows us the truth. He is truth lived, truth incarnate.
The Bible communicates that some people don’t understand, don’t know the truth. There’s a sense in which if you don’t see it, you don’t see it. If it doesn’t make sense, it doesn’t make sense. The Bible talks about people “hearing” and yet “not hearing” and “seeing” and “not seeing.” Some people believe the gospel and the Bible is foolishness (1 Cor. 2:14).
How Should Christians Pursue Knowledge?
First, our disposition or the way we approach questions is really important.
How should we approach questions? What should characterize us?
Humility! Why? Because we are fallible, we make mistakes. However, God does not. Isaiah 55:8-9 says, “For My thoughts are not your thoughts, neither are your ways My ways, declares the LORD. For as the heavens are higher than the earth, so are My ways higher than your ways and My thoughts than your thoughts.”
Also, kindness, patience, and understanding are an important part of humility and asking questions and arriving at answers. So, “Faith seeking understanding,” is a helpful and common phrase.
Second, where do we get answers from?
Scripture. Why is this important? Again, I am fallible and you are fallible, that is, we make mistakes. And how should we approach getting those answers? Are we above Scripture or is Scripture above us? Who holds more sway? Scripture supplies the truth to us; we do not decide what we think and then find a way to spin things so that we can believe whatever we want…
Third, community is important.
God, for instance, has given the church pastor/elders who are supposed to rightly handle the word of truth and shepherd the community of believers. We don’t decide decisions and come to conclusions on our own. God helps us through Christ’s body the Church.
Fourth, it is important to remember mystery.
We should not expect to know all things. We are… fallible. So, we should keep Deuteronomy 29:29 in mind: “The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.” There are certain things that are revealed and certain things that are not revealed.
Fifth, our questions and answers are not simply about head knowledge.
God doesn’t just want us to be able to talk about theology and philosophy. Deuteronomy 29:29 says, “that we may do…” So, God also cares a whole lot about what we do. Knowledge is to lead to action. We are to be hearers and doers.
10 Quotes from Jonathan Pennington’s book, Jesus the Great Philosopher
I appreciated Pennington’s book. He did a good job showing that “Christianity is more than a religion. It is a deeply sophisticated philosophy” (Jonathan T. Pennington, Jesus the Great Philosopher: Rediscovering the Wisdom Needed for the Good Life, 159).
Here are 10 quotes that stuck out to me:
“When we try to live without knowledge of physics and metaphysics—how the would is and how works—then we are foolish, not wise, living randomly, haphazardly, without direction or hope for security, happiness, or peace” (Pennington, Jesus the Great Philosopher, p. 23).
“The Bible is addressing precisely the same questions as traditional philosophy” (p. 53).
“The Old and New Testaments teach people to act in certain ways, knowing that cognitive and volitional choices not only reflect our emotions but also affect and educate them” (p. 120-21).
“Without intentional reflection, we will live our lives without direction and purpose. Or worse, we will live with misdirected and distorted goals” (p. 124).
“Relationships aren’t an add-on to life, they make up our life” (p. 134).
“Jesus himself emphasized that his kingdom is not of this world (John 18:36). This does not mean Christians are free to ignore this world, but instead it frees Christians to relate in a gracious and humble way, knowing their citizenship is ultimately something more and greater and different” (p. 166-67).
“The reason Jesus was so infuriating to both religious and government leaders was not because he was taking up arms and trying to overthrow governments but because his radical teachings were so subversive to society. Jesus was subversive because he sought to reform all sorts of relationships. In his teachings and actions, Jesus continually subverted fundamental values of both Jewish and Greco-Roman society” (p. 172).
“Christianity is a deeply intentional and practical philosophy of relationships” (p. 173).
“Unlike sitcom relationships, the reality is that our lives are broken through sin—the brokenness not only of sin that has corrupted creation itself but also of personal acts of evil, foolishness, and harm. Thus, the Christian philosophy’s vision for relationships within God’s kingdom is not naive or idealistic” (p. 181).
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”? If 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).
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:
- Government by God (in Eden)
- Oppression and Slavery (in Egypt)
- Tribal Leadership
- Monarchy
- Exile
- 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).
10 Hospitality Quotes
1. “Engaging in radically ordinary hospitality means we provide the time necessary to build strong relationships with people who think differently than we do as well as build strong relationships from within the family of God” (Rosaria Butterfield, The Gospel Comes with a House Key, 13).
2. “The truly hospitable aren’t embarrassed to keep friendships with people who are different… They know that there is a difference between acceptance and approval, and they courageously accept and respect people who think differently from them. They don’t worry that others will misinterpret their friendship. Jesus dined with sinners, but he didn’t sin with sinners. Jesus lived in the world, but he didn’t live like the world” (Rosaria Butterfield, The Gospel Comes with a House Key, 13).
3. “A cold, unwelcoming church contradicts the gospel message” (Alexander Strauch, Leading with Love, 100).
4. “If you are looking for ways to evangelize, opening your home is one of the best methods of reaching unbelievers” (Alexander Strauch, Leading with Love, 102).
5. “Some theologians go so far as to state that the growth in the earliest churches was wholly dependent on the meals and hospitality of the believers” (Verlon Fosner, Dinner Church, 24).
6. “Jesus does not have us here to straighten out our dinner guests’ thoughts and realign their lives, and it’s good thing, because their challenges are quite impossible at times. What Jesus needs most from us is for us to be their friends” (Verlon Fosner, Dinner Church: Building Bridges by Breaking Bread, 73).
7. “A lot of our language presents and reinforces the idea that church is an event… we talk about ‘going to church’ more often then we talk about ‘being’ the church” (Krish Kandiah, “Church As Family,” 68).
8. “Look at any church website and what is advertised worship services for us to enjoy, sermons for us to listen to, use provision for our children, and perhaps a small group that can provide for other needs. We post pictures of our smart buildings, of our edgy youth work, and of well designed sermon series; we invest time and money and brilliant branding and hip visual identity. This all serves to reinforce the idea that our churches exist primarily as events for consumer Christians to attend” (Krish Kandiah, “Church As Family,” 68).
9. “God’s guest list includes a disconcerting number of poor and broken people, those who appear to bring little to any gathering except their need” (Christine D. Pohl, Making Room, 16).
10. “Although we often think of hospitality as a tame and pleasant practice, Christian hospitality has always had a subversive countercultural dimension” (Christine D. Pohl, Making Room, 61).
And…
“We welcome others into our home, but generally those who don’t even need it. Our hospitality is only lateral and transactional. We host peers in a system that expects reciprocity, not one that displays free grace” (Elliot Clark, Evangelism as Exiles).
Is there a basis for Human Rights?
“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]
How should Christian art be informed by the Christian worldview? (part 5)
We have made some important observations about how the Christian worldview impacts Christian art. Most recently we considered the crash and the impact that the view of the Fall of humanity has on our perspective of art. In this post, we are going to briefly…
Consider Christ
After the crash of creation, after the curse was introduced, there was a promise of a deliverer that would set all right again. At first, the promised offspring (Gen. 3:15) was vague; in fact, Eve rejoiced because she thought she had the offspring (4:1) but it was all for naught because Cain was the offspring of the serpent and killed his brother.
However, later on, we see Him who even the prophets longed to see (Matt. 13:17), we know that all Scripture finds its fulfillment in Jesus who is the long awaited Messiah (2 Cor. 1:20). The one that will crush the curse and bring in the new creation.
The Bible is a true story about God making the world, man messing it up, and God becoming a man to fix the world by not messing up. It is a story of Eden—exile—repeat. It is not until the true Adam, the true and righteous Son of God—Jesus—comes that this process is broken. All of Christ’s predeceases fell short; Adam, Noah, Abraham, Saul, David, Solomon, and the lambs, priests, and prophets could not fill Christ’s role.
Through Christ we see what God has done to put things right. Christ hung, outstretched on the tree, and bore the curse and will come again to bring His eternal reign when peace will be pervasive and joy will be tangible.
Jesus is the hero of the story. He takes upon Himself the curse and brings the new creation and friendship with God that we all yearn for.
The Cosmic Creator that flung the stars in place and knows them all by name cares to the point of crucifixion. He is the author that writes Himself into the story. He makes, He comes, He dies, and He rises again. And He’s coming back to recreate the world.
Observation: In Christ, first we see our Savior, but we see also see a profound example. Christ’s character as seen in the Gospels is one of creativity and compassion. He is expressive and real. He is harsh and gentle.
Christ was honest about the reality of our current condition. He didn’t lighten the realities of the crash and the catastrophes that it created. However, He wasn’t hopeless either. He brought the world the solution it needed: Himself.
We too must understand our current condition and honestly and creatively communicate truth to the world.
Jesus’ death was ugly, anything but physically beautiful. It was gruesome, even embarrassing. Yet, in His death and resurrection Jesus composed the best victory in the history of literature—The God Man died for the sins of the world and rose again in victory.
in X 