How can Christians navigate the digital public square?

By / Sep 16

My family lives just outside of a small town in Tennessee with a historic downtown district. Like many small towns throughout our nation, we have a downtown square that serves as a hub. In prior generations, these public squares were gathering places for everyone. People regularly traveled in from the outskirts of town to shop, eat, and do business. They would also come together for community events and to freely engage with one another. While many historic downtown public squares have been abandoned in light of the growth of suburbs, there is a renewed interest in revitalizing these historic neighborhoods and to provide a place for communities to gather once again — especially in a digital age that has led to increasing isolation.

These public gathering places serve as an apt metaphor for a period when much of our daily communication, commerce, and community are facilitated in the digital public square of social media and online connectivity. With the rise of the internet and various social media platforms — such as Facebook, Twitter, and TikTok, and massive online retailers and internet companies like Amazon and Google — these new digital public squares promised to bring about a vibrant era of connectivity and togetherness across distances, more diverse communities, and more access to information. Many of these initial promises were made in light of oppressive regimes throughout the world that stifled free speech, suppressed human rights, violated religious freedom, and limited access to information in order to maintain control over other human beings made in the very image of God. 

Ethical challenges in the digital age

While technology has brought incredible benefits and conveniences into our lives, it also has led to countless unintended consequences and deep ethical challenges that push us to consider how to live out our faith in a technological society. Each day we are bombarded with fake news, misinformation, conspiracy theories, ever growing polarization, and more information than we could ever hope to process. We are regularly faced with challenges where wisdom and truth are needed, yet faith is not always welcomed in the public square and in the important debates over digital governance. In truth, technology has always been used and abused by those who seek to hold on to power and wield it to suppress free expression all around the world. But today, these threats seem more visceral and dangerous to our way of life than ever before.

One of the most challenging ethical issues of our day with technology is centered around the proper role of digital governance and the ethical boundaries of free expression in the digital public square. Many have recently begun to question the role of the technology industry over our public discourse, as well as the responsibilities of individuals, third-party companies, and even the role of the government in digital governance. While much of the dangerous, illegal, and elicit content is rightly moderated, questions remain as to what kind of ideas or speech are to be welcomed in the digital public square and how we’re to maintain various ethical boundaries as we seek to uphold free expression and religious freedom for all. 

On one hand, our digital public squares are very public and have an incredibly diverse group of community members. But on the other hand, there is often immense pressure to conform to certain secular ethical principles that tend to push people of faith out of public conversations and debates simply based on their deeply held beliefs about God, the nature of humanity, and how we are to navigate these challenges to free expression and religious freedom. 

A new research project

The complex nature of the questions surrounding ethics and religion in the digital age is exactly why I am excited to announce that the Ethics and Religious Liberty Commission is pioneering a new research project called the Digital Public Square. This project is designed to help provide the local church and the technology industry with thoughtful resources that will help everyone engage these important debates over digital governance and promote free expression as well as religious freedom for all. We seek to cast a robust vision for public theology and ethical engagement in a technological society — a vision grounded in a historical understanding of the role of the church in society and in the unchanging Word of God. While some believe that religion has no role to play in a modern society, we believe that our faith is central to how we engage these pressing issues and live faithfully in the digital age.

The Digital Public Square project will gather some of the best voices from across academia, journalism, public policy, think tanks, and most importantly, the local church to clarify the state of the digital public square and to cast a vision for Christian engagement in the areas of content moderation, online governance, and engagement with the technology industry as a whole. Just as Christians have sought to develop a robust public theology on matters of church and state relations for many generations, Christians must also think deeply about how God would call us to engage the challenges of technology and these companies that operate around the globe in vastly different cultural contexts. We will seek to answer questions surrounding the nature of free expression, the role of democratic values around the world, and best practices for cultivating a truly diverse digital society where people of faith are a vital part of these important conversations.

We will do so in a four-prong approach that will extend throughout 2021 and 2022. The project will include an in-depth report on the state of the digital public square, a set of guiding ethical principles for digital governance, and numerous resources for the local church to use in order to engage and bear witness to the gospel in the digital age. These resources will include two different book-length volumes: Following Jesus in a Digital Age with B&H Publishing, and The Digital Public Square: Ethics and Religion in a Technological Society from B&H Academic in 2022. The latter will feature contributions from 14 leading thinkers from across society addressing the pressing issues of digital governance, such as the nature of the public square, US and international technology policy, religious freedom, hate speech/violence, seuxality and gender issues, pornography and other objectionable content, misinformation, fake news, conspiracy theories, and the rise of global digital authoritarianism. 

To learn more about the Digital Public Square project and to receive project updates, along with our weekly content on technology ethics, visit ERLC.com/digital.

3 ways Christians can remember the people of Haiti

By / Sep 1

Filder Hilaire was a schoolteacher before being called to something different. Born in Haiti, he has experienced much of the challenges the country offers. Filder lives as most Haitians do, without much physical provision; however not dissimilar to his fellow countrymen, he maintains a joyful spirit and a persevering work ethic which is unexplained outside of the love of Christ.

Nine years ago, Filder began work helping families adopt through Lifeline Children’s Services. Since that time, he has become an attorney and now serves our families through the legal side of their Hatian adoption journey. Over this time period, he has helped dozens of children find a family who will be theirs forever. 

Filder’s spirit of hope, rooted in the gospel, has helped many Haitian and U.S. adoptive families through unspeakable hardship. Filder is not unlike so many other Haitians — living in a land where 90% of the families are consistently vulnerable to natural disasters and 60% live in abject poverty. These realities came to bear for Haitians in southwestern Haiti after a 7.2 magnitude earthquake killed over 2,200 people, injured 10,000 more, and destroyed 50,000 homes earlier this month. These hardships and emotional and physical damage were immediately compounded by Tropical Storm Grace last week. 

Filder and his family were not immune to the crisis as his wife’s family lost everything they had in this latest earthquake.

While much of the world’s eyes are rightly on Afghanistan and the refugee crisis that has resulted, we must not overlook the immediate suffering in Haiti — a people with an indestructible spirit but who have experienced tragedy upon tragedy as of late and over their turbulent history.

We can’t forget the devastation in Haiti in the midst of the continued spread of COVID-19, the global supply chain crisis, the heat waves and wildfires, and the ever-growing food and housing insecurity ravaging countless poor nations. To all of these areas which Haitians face, there seems no end.

We must remember that Haiti is not beyond the notice of God. His reach is long to heal and help a people who are kind and joyful, even in the most difficult of circumstances. They are endearing and resilient even as they fight disease, unemployment, violence, lack of healthcare, and all other sorts of grave challenges; however, many Haitians lack the greater hope which Filder has because of the gospel. 

Showing generosity to the people of Haiti

Lifeline Children’s Services has facilitated more than 60 adoptions in Haiti — it is a nation that we love dearly and that we want to impact with both immediate help and the enduring hope of the gospel. International adoption is the most appropriate way to live out God’s heart for the sanctity of life and human dignity for some children, but we also must be involved with addressing the root issues that lead to family displacement. 

I want to be like my brother Filder —marked by a joyful spirit and a persevering work ethic flowing from Christ’s presence in his life. We have much to learn from him and many others in Haiti. But for now, we also must help them. 

Like the early church, we want to be people who give sacrificially of all God has given to us: “All the believers were one in heart and mind. No one claimed that any of their possessions was their own, but they shared everything they had” (Acts 2:32). Whether in a local context or as part of the global body of Christ, our call is bent toward generosity.

What does this look like? 

  1. Financial generosity. Thousands of people in Haiti now lack basic needs of food and home supplies. They are facing insecurities on a level not seen in years. There are wonderful Christian charities who are on the front lines of meeting financial and nutrition needs like our friends at SEND Relief, World Vision, Compassion, and Samaritan’s Purse.
  2. Emotional and spiritual generosity. Haiti may be hundreds or thousands of miles away from many of us, but we are one church body suffering under the realities of a hurting world. Spend time reading about the crisis and the people of Haiti as a way to open your heart to a people of both joy and sorrow. Spend time lamenting with our brothers and sisters, but also fervently praying for them and with them. Remember them in your prayers and ask God for his grace and mercy to be shown to those in Haiti.
  3. Relational generosity. There are Haitian immigrants all around us in America. Consider how you can develop relationships to support those who may have extended family and friends impacted by the latest crises.

At Lifeline, we have also established a fund to help those in Haiti who have lost everything. We are partnering with organizations on the ground to help those impacted by the recent disasters, providing necessary items to those in need.

Our omniscient God’s eyes are on Afghanistan and Haiti at the same time. And his eyes are on you and me to offer what he would like to give — joy-filled hope. Filder and countless others in Haiti will continue to show us what it means to work hard and work joyfully even during times of tragedy. But how much better it would be if we showed them that they weren’t alone even as other eyes are turned elsewhere?  

Why Christians should navigate questions of vaccine mandates and religious exemptions with wisdom

By / Aug 26

Between the initial outbreak of COVID-19 in winter 2019 and the subsequent worldwide pandemic that has killed over 4.4 million, the astounding speed at which treatments and vaccines for this deadly virus have been developed is nothing short of miraculous. This speed is due in large part to the concerted and concentrated efforts by governments, medical providers, researchers, local communities, and pharmaceutical companies around the world. In the United States, Operation Warp Speed and other major government interventions have propelled the rapid, yet safe development of these life-saving vaccines as well as the incredible free and open distribution to all those eligible.

While some have raised specific concerns about the safety, timeline, or even the processes used in their creation, the evidence is clear that these vaccines are safe and effective. This was seen most recently in the announcement from the Food and Drug Administration in the United States which gave the first full approval to the Pfizer-BioNTech vaccines. Many of the pressing concerns and ethical quandaries have been addressed by medical professionals, as well as Christian ethicists, who support their use and wide distribution throughout society.

With COVID cases still on the rise across the nation due to the delta variant, low vaccination rates in many parts of the country, and the widespread free access to these medical marvels, many businesses and organizations — both in the private and public sector — are beginning to plan for or institute vaccine requirements in order to combat the severity of these outbreaks. Vaccine requirements have recently been announced for those in crucial fields such as healthcare, the military, schools, and other large organizations in recognition of the high-risk situations in which those in these fields operate and for the safety of all involved, including their families and individuals medically unable to get a vaccine. The decision to require vaccinations is serious and consequential — especially for those vaccines that have not received full FDA approval and are being used on emergency authorization.

Vaccines and negative tests

While some communities, businesses, and organizations have decided to require either some proof of vaccination or a recent negative test for access to specific services or amenities, a widespread federal mandate is still unlikely to be announced at this point. As businesses and organizations begin to think through requirements for vaccines, often in combination with negative diagnostic tests, it is important to remember how politically charged this entire situation has become. From rampant COVID-19 disinformation to the political scoreboard often being used to evaluate these public health decisions, any type of mandate will likely receive considerable pushback from some employees — whether spawning from true medical or religious concerns, or fears and misunderstandings based on misinformation. 

As individuals inquire about exemptions, it would be wise for businesses and organizations to encourage these members of their team to meet with their doctors and direct them to outlets with credible information on the life-saving nature of these vaccines. This is especially important as they make personal healthcare decisions that not only affect themselves but those they will interact with in public. Providing space for open dialogue, addressing concerns, and providing certain accommodations based on true medical or religious objections may also help to temper some of the politicization of these debates as we seek to prioritize the health and safety of our communities.

The gravity of religious exemptions

As the likelihood of vaccine requirements for certain aspects of society become more of a reality, many pastors and church leaders will also be involved in these decisions because people may seek religious accommodation in order to not take the vaccine. Certain faith groups and denominations have claimed religious exemptions based on sincere religious convictions for various medical interventions; have consistently argued over time against the use of vaccines; or may have certain moral objections to the COVID vaccines in particular. Yet, pastors and ministry leaders must be aware that some people may seek a religious exemption to these mandates not out of any direct or meaningful religious objection or issue of faith but out of a desire to disregard the mandates that have been common throughout our nation’s history and frequently upheld by the courts.

According to Alliance Defending Freedom (ADF), an organization that has long advocated for religious freedom throughout our society, “(US) Courts have ruled for over a century that the government may require mandatory vaccines in certain circumstances. Religious objectors may be entitled to accommodations in some circumstances.” ADF also encourages anyone seeking these types of religious accommodations or exemptions from vaccine mandates to seek to determine whether one’s objections actually rise to the level of a religious objection, not simply a medical, social, or political objection. ADF states that “many people have medical or other concerns which do not rise to the level of an actual religious belief. A belief that taking a vaccine is unwise or could be harmful will normally be considered a medical or health objection, not a religious objection.” Defined claims to religious objection must be taken seriously, but claiming a religious objection is no guarantee that public or private entities will recognize it.

Pastors and ministry leaders need to take caution in counseling or even endorsing these types of exemptions because of the gravity of the moral and conscience-based issues involved. Not only can it be disingenuous to claim a religious exemption when one is not present, but spurious claims can also damage the integrity of other religious freedom assertions in the future and what level of trust religious organizations still have in society. 

Many denominations, including the Southern Baptist Convention, have long supported vaccines, advocated for their use, and even assisted in distribution. In recent decades, the International Mission Board has become one of the largest vaccine-givers — beginning with the ground-breaking polio vaccines in the 1950s — throughout the eastern United States. This is due to the necessity of vaccines in order to send missionaries across the world to share the hope of Christ to the nations.

Therefore, pastors and ministry leaders should proceed with caution if asked to give counsel or endorse a religious exemption claim to vaccine mandates. While this will come down to the discretion and wisdom of specific leaders, it is paramount that pastors understand the gravity of their counsel and the consistency of opposition. While ADF notes that it is “inappropriate for an employer to demand that an employee support their religious accommodation request with statements from the employee’s church or clergy” according to Title VII of the Civil Rights Act of 1964 as amended by the Equal Employment Opportunity Act of 1972, pastor and ministry leaders will likely be asked in certain cases to defend or support a religious exemption based on social, political, or medical concerns. This can put the church and its leaders in difficult circumstances, especially in terms of ethical and integrity issues.

Standing for religious freedom and wisdom

The situation we find ourselves in today with COVID-19 is dire as many of our hospitals hit maximum capacity and medical professionals begin to suffer extreme exhaustion, putting a massive strain on the local healthcare infrastructure. Thousands upon thousands have lost their lives and many more lost their livelihoods due to the measures enacted to contain the spread of this unrelenting virus. And by God’s grace, we now have solutions in order to mitigate the widespread impact of this pandemic.

Pastors and ministry leaders have already been under enormous stress due to ministry in these chaotic times. The prospect of sorting through yet another pandemic-related dilemma is also daunting. Still, it is important to remember that approaching questions about religious liberty claims is something of deep consequence. We must not allow or give support to mere personal or political preferences masquerading as religious liberty claims. Indeed, doing so is not only morally disingenuous but also can do long-term damage to the credibility of pastors, churches, and Christian institutions in our communities. At the same time, pastors should graciously and patiently consult with those seeking such exemptions or accommodations in order to determine whether the request is predicated on sincere religious grounds. 

Religious liberty is fundamental to the Christian faith and American life. It is a right that our government is designed to recognize and uphold, but also a right that must be guarded and respected given other deeply concerning religious freedom violations we have experienced over the years. As we continue to address questions about vaccines and mandates, Christians should strive to base our decisions not on politics or hearsay but on sound biblical reasoning and the best information available.

6 things to know from the SBTS report on racism

By / Dec 14

The story of The Southern Baptist Theological Seminary is filled with paradoxes. That is the major finding of the recently released “Report on Slavery and Racism in the History of the Southern Baptist Theological Seminary.” The same faculty who supported slavery later taught Greek to freed African-Americans in their offices and homes. The same seminary that criticized the actions of the civil rights movement invited Martin Luther King Jr. to speak at a chapel service. In the letter from the president at the beginning of the report, Albert Mohler admits that “we have been guilty of a sinful absence of historical curiosity.” This report is an attempt to begin to rekindle that historical curiosity and examine the institution’s history. Here are six of the most important claims and findings of the report which can be read in full here.

1. The founding faculty of SBTS were slaveholders and supporters of the cause of the Confederacy.

Any account of SBTS must begin with the fact that the four founding faculty members (James P. Boyce, John A. Broadus, Basil Manly Jr., and William Williams) were all slaveholders. An honest reckoning of these men and the oldest institution of the SBC must acknowledge that no matter their contributions, in this, they supported a wicked and immoral system. As Dr. Mohler acknowledges in his letter to open the report, “We must repent of our own sins. We cannot repent for the dead. We must, however, offer full lament for a legacy we inherit, and a story that is now ours.” Any accounting of the history of SBTS must deal with this legacy and all of its downstream effects.

2. The same faculty who argued for slavery, also argued for ministry among enslaved persons.

Here lies one of the most paradoxical findings of the report. The same faculty that upheld slavery as either morally permissible or a divine good, also taught the equal humanity of enslaved African-Americans. Broadus argued that Christian slave owners had a duty to provide instruction and teaching to their slaves. To be able to admit the humanity of the person while also upholding the dehumanization of the same person to the level of property is an option only to a conscience seared by sin and numbed by willful ignorance. In this, the faculty joined a long line of those who would have the soul of a person cared for, while neglecting physical needs and rights. The false dichotomy of evangelism or social justice was as strong over 150 years ago as it is today.

3. Though the faculty could not legally teach African-Americans because of segregation laws, they did so privately in offices, homes, and historically nonwhite colleges.

Some of the same faculty present at the founding would also eventually teach some of the later African-Americans who wished to be trained for the ministry. They were not opposed to education of African-Americans, “as long as it was racially segregated.” In this, they worked to help establish Louisville Simmons University in Louisville, Kentucky, and the American Baptist Theological Seminary in Nashville, Tennessee. Though it would be many years before they would consider admitting anyone to SBTS who was not white, the faculty and trustees helped to set up spaces which would prove beneficial to African-Americans. Though created out of a wicked belief in white supremacy, the two institutions would train, and in the case of ABTS still train, African-Americans for service as pastors and ministers.

4. The first African-American graduate of SBTS was Garland Offutt, who received a Th.M. in 1944. The seminary would fully integrate on March 13, 1951.

Though legally prevented from teaching integrated classrooms, the faculty at SBTS began to teach to segregated classrooms in 1940. The first African-American student to graduate was Garland Offut in 1944 with the degree Master of Theology (He was not allowed to participate in graduation services because of segregation laws. To circumvent these laws, the faculty awarded his degree during the final chapel of the year). In 1950, Ellis Fuller began the work of calling the seminary to fully integrate its African-American and white students. Though he would die later that year, his call to action would be approved by an almost unanimous vote on March 13, 1951. Students were admitted to all levels of the seminary in the fall of 1951 and would participate in graduation services the following spring in 1952.

5. Martin Luther King Jr.’s sermon during a chapel service on April 19, 1961, brought both praise and criticism to the seminary.

The seminary was emblematic of the white moderate position during the civil rights era. They were supportive of the goal of racial equality, but were uneasy about the tactics employed by Martin Luther King Jr. and the Student Nonviolent Coordinating Committee (SNCC). King criticized the position of white moderates in his Letter from Birmingham Jail as being more dangerous than outright racism. The faculty of SBTS invited King to speak at a chapel service on April 19, 1961 where he advocated for church support in racial desegregation. King called those gathered at SBTS to actively engage in the work of racial equality for “the churches had a moral duty to tell the truth” about African-Americans. Some 1400 people attended the chapel and gave him a standing ovation. Another 500 students listened to King speak later with seminary faculty on civil rights issues. However, many churches, especially in the deep, rural South chose to withhold their tithes from the seminary after learning of the event. Over the next several years, other noted civil rights activists and leaders would be invited to speak in the same lecture series including D. E. King, Garner C. Taylor, and John Perkins.

6. If the church gets the question of racism wrong , then it gets the gospel wrong.

The most important claim that the report makes is found in a quote from Dr. Mohler’s 2015 convocation message: “If the church gets this wrong, it’s not just getting race and ethnic difference wrong. It’s getting the gospel wrong.” The question of race is not, as some believed because of pseudo-scientific theories, the result of superior and inferior classes of human beings. Racial diversity is “a sign of God’s providence and promise.” Theologies that create hierarchies based on race or flawed exegesis of passages such as Genesis 9 and the curse of Ham are not just the result of bad interpretation. They are a wicked attack on the diversity and plan of God. The future of the cosmos is not one of racial superiority or a mythologized Dixie. It is a kingdom where all will bow before the throne of Jesus with members of every nation, tribe, tongue, and yes, race.

9 ways to establish sexual norms for your children before the world does

By / Mar 5

As a parent, you are in a race against the culture to establish what is “normal” in the area of sexual behaviors and attitudes. The sexual revolution has lowered the age at which children are exposed to sexual activity. Young children are shown homosexual marriages through children’s television shows. Kindergarten classes celebrate reveal parties for transgendered 5-year-olds. Parents cannot afford to wait. If the culture establishes a secular sexual ethic early on, then a biblical sexual ethic will seem odd and out of place. However, the converse is also true.

How can parents win this race? Below are nine practical ways parents can teach their children God’s design for sex and sexuality.

1. Celebrate God’s good design early and often

Parents should teach about sexuality in an appropriate manner for each stage of childhood. As soon as children begin learning about the body, parents should begin teaching why God made each body part. This creates an open dialogue about their growing and changing bodies. As you do this, be sure to use literal instead of abstract language. Call body parts what they are, and avoid terms like “the birds and the bees.” Also remember that one “talk” is not sufficient. Keep a running dialogue for as long as they are in your home.

2. Seize every opportunity

Certain situations contribute toward serious discussions about sexuality. Tucking children into bed is a great opportunity to read books that teach God’s purposes for our bodies (e.g. Justin and Lindsey Holcomb’s God Made All of Me.) Driving with kids in the car provides parents a captive audience for posing thought-provoking questions. When you read a fairytale about the prince and princess getting married, ask children what they think marriage means and why God designed it. When you see an image of a person dressed immodestly in a commercial, begin a conversation about modesty and God’s good design for our bodies. Be on the lookout for opportunities to ask questions and spark conversations.

3. Create an “ask anything” culture

For some, sex or sexuality feels like a taboo topic. This is a result of the fall (Gen. 3) when Adam and Eve covered themselves in shame. Fight the tendency to ignore difficult topics and questions. Creating an “ask anything” environment when children are young will foster an open dialogue into the teenage years. Do we really want pre-teens googling terms they hear because they’re embarrassed to ask their parents? Even young children who can’t type know how to use voice assistants for internet searches. An open and “ask anything” environment helps prevent your children from turning to dangerous sources for answers.

4. Keep God’s plan at the center

Many parents give their children a list of “do’s and don’t’s” instead of focusing on God’s plan and purpose in creating us male and female. Teach your children how sex and procreation reflect God’s image in us. Teach how the complementary roles and responsibilities of husbands and wives reflect the complementarian nature of the Trinity. Without God as the centerpiece of the conversation, our children won’t grasp the reasons why homosexuality, premarital sex, pornography, and every other distortion of biblical sexuality are outside of God’s plan for our good and his glory.

5. Focus on the truth, so the lie is easily discernible

It can be overwhelming for parents to address all the different aspects of sex, sexuality, gender, and marriage. We can’t keep up with the rapidly changing sexual culture to which our kids are exposed. But we can follow the example of Jesus in Matthew 19. Jesus didn’t address every distortion of the truth; he simply taught the truth. He established the boundaries of God’s plan, so that we would be able to recognize that everything outside of that boundary is outside of God’s plan.

6. Teach children to embrace every person, without embracing every lifestyle

Once again, we should follow the example of Jesus, who loved sinners without affirming their sin. If children are able to recognize God’s love for them in their own sin, they can understand how to love someone who struggles with different sins than they do. Be an example, by the kindness you show to the transgendered grocery clerk or the homosexual couple you meet, followed by a teaching conversation with your child.

7. Protect children from themselves

Part of our responsibility as parents is to protect our children from themselves. The internet access in our homes and the screens our children view are our responsibility to manage. Establish clear guidelines for usage. Some possible guidelines include forbidding screens in bedrooms, shutting wifi off at 9 p.m., sharing usernames and passwords, allowing parents to read text messages, etc. This is not an invasion of privacy; this is good parenting.

8. Lead by example

If we set internet usage rules for our children, we should be willing to abide by those rules ourselves. In doing so, we’ll be modeling obedience as well as protecting ourselves. It’s hypocritical to guard our child from the dangers of pornography while exposing ourselves to the same temptation. Another way to set a good example of celebrating God’s design in sexuality is to show appropriate measures of affection to your spouse. Let’s let our children see a demonstration of God’s good plan.

9. Rely on grace

If you feel as though you are losing the race against culture, do not despair. Grace is abundantly available for the parent who has neglected his or her duty. Grace is also abundantly available for the child who has already stumbled in this area. Grace wins where we have lost.

God has entrusted us to parent these precious children. We can’t allow our fallen world to teach them what is “normal.” Let’s set our eyes on Jesus and run the race with urgency and endurance.

9 things to keep in mind when another Christian disappoints you

By / Aug 25

Maybe it’s your pastor.

Maybe it’s someone in your Bible study.

Maybe it’s a famous Christian in the news.

They’ve sinned. They’ve said they believe one thing and lived like they believed something else. Their life is messier than you could have imagined and you feel dissapointed, angry, confused, disillusioned, sad…

How are we supposed to feel when other Christians miss God’s mark? How can we cope with the chaos other people’s sin creates? What should we say (if anything?)

Here are nine things to keep in mind when another Christian disappoints you.

1. All have sinned

Romans 3:23 is a gut punch we all need from time to time. “For all have sinned and fallen short of the glory of God.”

All have sinned. As in every single one of us.

The fact that every person on earth is a sinner in desperate need of a Savior never stops being a shock to our systems, but it is a constant reminder of how desperately we need grace.

2. Sin exposed is a good thing

Ephesians 5:11-14 says, “Take no part in the unfruitful works of darkness, but instead expose them. For it is shameful even to speak of the things that they do in secret. But when anything is exposed by the light, it becomes visible, for anything that becomes visible is light. Therefore it says,

‘Awake, O sleeper,

and arise from the dead,

and Christ will shine on you.’”

Although painful, it is a gift when sin is dragged into the light. Jesus is the light of the world (John 8:12). He calls us to live like bright cities on a hill (Matt. 5:14). We have no business keeping parts of our life in the dark. When God exposes dark parts of a person’s life or heart, it is an act of mercy and an opportunity for us to thank Him for His extravagant grace.

3. The cross was built for heavy loads

“He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Pet. 2:24).

From time to time, we need a reminder of what makes us Christians. It isn’t that we have perfect lives. It isn’t that we listen to the right Christian music or say no to certain books or movies. We are Christians because we have put our faith in Jesus and his redemptive work on the cross. The violence of the cross is necessary because of our sin. Jesus did not have to hang on the cross any longer for your disgraced pastor than he did for you. The cross is big enough to carry any sin, “big” or “small.” There’s no sin we can throw at it that the cross is not big enough to handle.

4. Speak the truth (in love)

“So that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes. Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Eph. 4:14-15).

God’s intention is not that we live our lives in a constant tug of war. We are to protect and guide each other by speaking the truth in love.

I once heard someone say, “Whatever ‘speak the truth in love’ means, it means to speak the truth.” What is the truth, exactly?

John 17:17 says, “Sanctify them in the truth; your word is truth.”

We need to remind each other what God’s Word says — often. That’s not the same as blasting someone on your Facebook wall or on Twitter. Which brings me to #5.

5. Gossip about sinners is a sin

Romans 1:29 lists gossips among murderers, slanderers and haters of God. Ephesians 4:29 says unless it builds others up, don’t say it.

Titus 3:2 urges us “to speak evil of no one, to avoid quarreling, to be gentle, and to show perfect courtesy toward all people.”

Talking to others about someone else’s sin does nothing to restore their relationship with God or others.

6. Watch out for “plank eye syndrome”

Matthew 7:3-5 says, “Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.”

Responding to other people’s sin with disgust or feelings of self-righteousness is like worrying about a little sawdust in a friend’s eye while a 2×4 sticks out of our own. Our sin has a way of blinding us to the ways we are missing the mark and making us hypersensitive to how others fall short.

While the Bible does teach us to lovingly remind other Christians about how God calls us to live, that’s not our first mission. We must be most concerned with the sin in our own lives.

When you see the impact of sin in the life of someone else, take the opportunity to assess your own life. Repeat the prayer of King David and ask the Lord to root out all sin in your heart.

“Search me, O God, and know my heart! Try me and know my thoughts! And see if there be any grievous way in me, and lead me in the way everlasting!” (Ps. 139: 23-24).

7. Forgive, for real

In the wake of the horrific Charleston shooting, USA Today published an article that said this.

“When Christians are in the news, it's usually because they have done something wrong — they've gotten on the wrong side of a culture war or cheated on their wife, or worse. What the world rarely gets to see is the powerful grace that flows from a deep faith predicated on the belief that we are all sinners in need of forgiveness.”

The article went on to tell the story of a man whose wife and daughter were brutally killed. When asked what he would say to the killer if given the chance, he said, “I would say, 'I forgive you.' If he kissed me on the cheek, I would kiss him back.”

These are graphic pictures of forgiveness. Forgiveness often feels so gut wrenching that we want to run in the opposite direction. But the Bible reminds us that we can extend forgiveness because we have been forgiven of so much.

“Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Eph. 4:32).

8. The world is watching

The article quoted above is proof that the world is watching. Yes, they watch when we fall short, but they also watch when we respond to sin like God has called us to.

“But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem and in all Judea and Samaria, and to the end of the earth” (Acts 1:8).

We are the billboard God wants to use to tell the world about Him. What story are you telling with your response to sin in your own life and in the lives of others?

9. Prayer is a weapon that works

When someone sins, we want to do something. God has given us two-pronged plan of attack.

“Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working” (James 5:16).

First, go to war with sin in your own life.

Second, pray for others.

If someone in your world is caught in sin, pray like crazy for them. It really is that simple.

The silver lining

As Christians, we will continue to disappoint each other. We will sin in public and in private. We will mess up our lives and hurt each other. We will all fall short of the standard of holiness God has set for us. That’s the cloud, but there is a silver lining.

Jesus died for sinners.

“But God shows his love for us in that while we were still sinners, Christ died for us” (Rom. 5:8).

All sin reminds us of our great need and his great sacrifice. How can you respond to others in light of this earth-shaking truth?

4 reasons Christians should care about politics

By / Aug 4

During the course of a presidential campaign, it is common to hear evangelicals, especially younger ones, quip, “I’m just not that interested in politics,” or, “Politics just aren’t my thing.” These dismissive remarks are often delivered with a veneer of piousness implying that political engagement is inherently defiled, occupying an arena unfit for those serious about the gospel. For those inundated with television ads, robo-calls, campaign mail and the overall negative tone of politics, this might be a tempting position to adopt. However, it is not a position Bible-believing, gospel-loving Christians can or should accept as congruent with Scripture.

The message of the gospel is that by grace through faith sinners can be reconciled with God (Ephesians 2:7-8). This message transforms individuals and enables them to lead godly lives. Mandated by Scripture (Matthew 28:19-20), Christians are charged to share the good news and disciple others in faith.

The gospel is a holistic message with implications for all areas of life, including how Christians engage the political process. Here are four reasons Christians should care about politics:

1. The Christian worldview speaks to all areas of life.

A frequently raised objection against Christian engagement with politics is that anything besides explicit preaching and teaching of the Bible is a distraction from the mission of the church. However, this is a limited understanding of the kingdom of God and contrary to examples in Scripture.

The Christian worldview provides a comprehensive understanding of reality. It speaks to all areas of life, including political engagement. In fact, the Bible speaks about civil government and provides examples of faithful engagement.

  • In the Old Testament, Joseph and Daniel served in civil government, exerting influence to further the flourishing of their nations.

  • In the New Testament, Jesus engaged in holistic ministry, caring for the spiritual and physical needs of people. Feeding the hungry and healing diseases were an outworking and extension of the reconciliatory message of the gospel.

  • Paul also advocates this approach: “As we have opportunity, let us do good to everyone” (Galatians 6:10). And: “For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them” (Ephesians 2:10).

Engaging in “good works” should include participating in the political process because of the legitimate and significant role of government. The decisions made by government have a substantial impact on people and the way we interact with them. A Christian worldview should include a political theology that recognizes every area of life must be included in the “good works” of believers, especially politics, an area with significant real-life implications for people.

2. Politics are unavoidable.

As “sojourners and exiles” (1 Peter 2:11), it can be tempting for Christians to adopt a mindset that earthly governing systems are inconsequential to the task of furthering the gospel. But ask a pastor in an underground church or a missionary attempting to access a closed country if politics are inconsequential. Religious liberty, passports and visas are not unnecessary luxuries but are often vital for pastors and missionaries seeking to preach and teach the gospel.

Augustine’s City of God offers guidance on this point. Believers are citizens of the “City of God,” but on this side of eternity, we also belong to the “City of Man” and therefore must be good citizens of both cities. There are biblical examples of how membership in the earthly city can be leveraged for furthering the reach of the heavenly. Paul’s appeal to his Roman citizenship (Acts 16:37, 22:25) is a model of this.

In an American context, engaging these dual cities takes on added significance because of the words prefacing the Constitution: “We the people.” In the United States, ultimate national sovereignty is entrusted to the people. James Madison explained that the “consent of the people” is the “pure original fountain of all legitimate authority.” This reality makes politics unavoidable for American citizens who control their political future.

Because politics have real-world implications for Christian evangelism, missions and preaching the gospel, Christians ought to engage the political process by leveraging their rightful authority, advocating for laws and policies that contribute to human flourishing.

3. We need to love our neighbor.

When questioned by religious authorities on the law, Jesus explained that loving God with heart, soul and mind was the greatest commandment (Matthew 22:37). He added that second in priority was: “You shall love your neighbor as yourself” (Matthew 22:39).

Followers of Christ are called to love and serve their neighbors (Matthew 28:19-20). When asked about the qualifications of “neighbor,” Jesus told the parable of the Good Samaritan (Luke 10:25-37), indicating that irrespective of race, background, social status or occupation, neighborly love is owed.

In a very real sense, politics is one of the most important areas in which Christians demonstrate love to neighbor. In fact, how can Christians claim to care about others and not engage the arena that most profoundly shapes basic rights and freedoms? Caring for the hungry, thirsty, naked, sick and lonely is important to Jesus and should be to His followers as well. Jesus said, “As you did it to one of the least of these you did it to me” (Matthew 25:40).

Fulfilling the biblical mandate to love neighbor and care for the “least of these” should be a priority for every believer. Again, a holistic approach is essential. Loving neighbor includes volunteering at a homeless shelter, as well as influencing laws that encourage human flourishing. Good government and laws are not negligible factors in the prosperity and freedom of a society.

For example, the majority of North Koreans are held in economic bondage by corrupt political forces, whereas in South Korea, citizens are given liberty and a system that encourages prosperity. The people of North Korea need more than food pantries and improved hospitals; they need political leadership and policies that recognize human rights. Advocating for these changes in totalitarian countries is crucial for loving our neighbors in oppressed areas.   

Obedience to the golden rule includes seeking laws that protect unborn children, strengthen marriages and families, advocate for the vulnerable, and provide opportunity for flourishing. Politics is a means of effecting great change and must be engaged by Christians who love their neighbor.

4. Government restrains evil and promotes good.

Government derives its authority from God to promote good and restrain evil. This mandate is expressly stated in Romans 13:1-7. Elsewhere, Paul urges that prayers be made “for kings and all who are in high positions, that we may lead a peaceful and quiet life” (1 Timothy 2:1-2). Paul understood the need for Christian participation in government.

Government plays a role in the work of God’s kingdom on earth. Good government encourages an environment conducive for people living peaceably, whereas bad government fosters unrest and instability. Because of sin, the legitimate institution of government has, at times, been used illegitimately throughout history. However, numerous examples persist of Christians reasserting their influence and redeeming government to promote good and restrain evil.

In How Christianity Changed the World, Alvin Schmidt documents Christian influence in government. Examples include outlawing infanticide, child abandonment and gladiatorial games in ancient Rome, ending the practice of human sacrifice among European cultures, banning pedophilia and polygamy, and prohibiting the burning of widows in India. William Wilberforce, a committed Christian, was the force behind the successful effort to abolish the slave trade in England. In the United States, two-thirds of abolitionists were Christian pastors. In the 1960’s, Martin Luther King Jr., a Christian pastor, helped lead the civil rights movement against racial segregation and discrimination.

Carl Henry rightfully stated that Christians should “work through civil authority for the advancement of justice and human good” to provide “critical illumination, personal example, and vocational leadership.” This has been the historic witness of Christians concerned about government promoting good and restraining evil.

Jeremiah 29:7 says: “But seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” Referring to Babylon, the prophet recognized that secular government served a legitimate purpose in God’s plan for Israel. This is still true. Today, good governments promote literacy, advance just laws, provide religious liberty and allow churches to preach and teach. Good government can serve as a conduit for the furthering of the gospel and human flourishing.

Christian witness in the public square contributes transcendent values about moral and ethical issues. Christian withdrawal opens a moral vacuum susceptible to influences that pressure government to move outside the purview designated by God. Politics affects government, shapes society and influences culture. Because of what the Bible teaches and the inevitability of its effect on our culture, Christians must care about politics.