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Wanda, Westview, and Free Will

A lot can be said about Marvel’s first Disney+ series, WandaVision (Spoilers ahead!), from its weird, off-putting sitcom beginning to the broader impact the series’ events will have on the MCU. But, being that we’re named FreeThinking Ministries, obviously, we have to talk about what WandaVision confirms to us about free will.

This show isn’t the first MCU story to address free will, determinism, and human responsibility (see my article “Captain America, Bucky, and Moral Responsibility”). Superhero movies all contain moral themes such as the struggle of good vs. evil, the dangers of power, and our obligations to one another. But no discussion of morality seems to make any sense without first assuming that we have some ability to choose between right and wrong. In the case of Bucky Barnes, he has his freedom overridden at times and is compelled to do terrible things. But when he is “himself” and in control of his choices, Bucky chooses to be a hero, which is really what matters most.

WandaVision begins with Wanda and Vision in a weird sitcom reality, and it’s obvious to the viewer that something just isn’t right. The people of Westview start doing and saying odd things and it seems that they are somehow being controlled by someone or something. Eventually, we discover that someone is Wanda. Due to her immense grief, Wanda creates her own bubble around the town of Westview, the Hex, and transforms the town into her perfect world. She creates her own Vision and controls the minds and actions of (almost) every human inhabitant in town. Vision, one of the few “free thinkers” inside the Hex, eventually realizes that something is wrong and temporarily breaks the spell of some of his neighbors. He discovers that they are not only being controlled but that this control causes them great suffering since their “real” selves are locked away inside of them.

It should be obvious to the viewers of WandaVision that what Wanda has done to these people is terrible, that they are just being used to create Wanda’s own perfect world. Even if the residents of Westview were not internally suffering and were completely oblivious that they were being mind-controlled, that would still be truly evil. Freedom is a great good, and controlling or manipulating people is evil.

But let’s move from Wanda’s actions to those of the residents of Westview. She has made them all to be her perfect neighbors. However, are the people actually being good neighbors? Are they doing anything that’s actually praiseworthy? No, they are simply doing whatever Wanda wants them to do. If Wanda had made the people terrible neighbors who hurt each other instead, should they be blamed for their bad behavior? Again, they should not, since Wanda is the one in control of their actions, not the townspeople. When the residents of Westview were under Wanda’s control, they would not be responsible for any of their actions, Wanda would.

There are many philosophers and theologians who deny human freedom, thinking that we are in some way similar to the citizens of Westview. Maybe we are not being directly controlled by a Scarlet Witch, but we simply “dance to our DNA,” follow our animal instincts, or pursue our heart’s greatest desire. Regardless, if we are not free in some meaningful sense, how can we deserve praise or blame for any of our actions? We can’t. Furthermore, we would not even be persons, but merely an extension of whatever controls or programs our thoughts and behaviors. If I’m a nice guy, don’t praise me; thank God or the laws of physics. If I’m a jerk, that’s not my fault—I was born this way.

Sometimes smart people think dumb things regarding human freedom and moral responsibility. But it doesn’t take an advanced degree to realize that the residents of Westview could not possibly be responsible for any of their actions while they were under Wanda’s control. And neither can we if all of our thoughts, beliefs, and actions are caused and determined by someone or something else. Once again, we see the importance of good stories and how they can illustrate basic truths about reality. In the case of WandaVision, we plainly see the value of freedom and, with further thought, its connection to moral responsibility.

Battling a Disease More Infectious & Deadly Than COVID-19

Theology and Christian Apologetics

By Adam Tucker

As hundreds of thousands of people battle COVID-19 following thousands of deaths, lockdowns, and much fear, the world eagerly awaits a proven treatment plan to cure this dreaded virus. I’m sure many of you, like me, often pray for wisdom and protection for those on the frontlines battling this invisible foe. But there is another invisible enemy, one more formidable than COVID-19, that has wreaked havoc on millions of lives for centuries. This unseen tyrant takes many forms and can often be hard to detect. We are all susceptible to this disease, and without the proper precautions, anyone can fall victim. Sadly, the aftermath of this nemesis is often very visible, making it seem as though it is much more foreboding than it actually is. No, it’s not another novel virus. It is the always-lurking disease of bad ideas.

This disease’s most recent high-profile victim is Jon Steingard, lead vocalist for Hawk Nelson, the once very popular Christian rock group. Jon joins Rhett and Link (popular YouTube comedians and former Cru staffers), Marty Sampson (Hillsong worship artist), Michael Gungor (lead singer for Christian duo Gungor), and Joshua Harris (extremely popular Christian author and pastor) who have either renounced Christianity outright or expressed serious misgivings about the faith in recent years. This does not even mention the number of popular Christian leaders, authors, singers, etc. who are drifting, or have drifted, from biblical Christianity to a more liberal/progressive version of “Christianity.”

What can we do to combat this deadly contagion? The following guidelines may, or may not, be endorsed by the CDC. For the past 28 years, however, they are what Southern Evangelical Seminary and Bible College has trained men and women from all walks of life to do effectively.

Recognize the Symptoms

In our brief case study, we will examine Jon’s story since he is the most recent casualty, and the reasons for his “deconstruction” are similar across related cases. In fact, Jon says he shared his doubts with some of his close friends and was “shocked” to discover that his doubts were “shared by nearly every close friend [his] age” who has a similar background to his own.

Jon grew up constantly at church, surrounded by Christians. His dad is a pastor, and Jon says the church wasn’t just part of his family’s life; it was their life. He points out, “When you grow up in a community that holds a shared belief, and that shared belief is so incredibly central to everything, you simply adopt it.” It was in high school that, like many young people, Jon first began to encounter questions and doubts. He says, “I figured I was overthinking all these things. This was the beginning of my doubt, and I began to develop the reflex to simply push it down and soldier on. … I felt it must be true.”

This is symptom number one, putting feelings overthinking. So many Christians and formerly-professing-Christians experience this common symptom. Of course, it’s no wonder that this symptom is so widespread given the fact that our culture has by and large elevated man’s will over his intellect. This usually presents itself in one of two ways, or sometimes as a combination of the two. The first way is that many Christians, like Jon, simply “feel” better if they act as though Christianity is true and never seek answers to their questions or reasons for their beliefs. They ignore their doubts and simply attempt to muster up more “faith.” The second way, and perhaps more problematic, is that feelings cause others to question historic Christianity because they feel as though something like homosexual behavior, for example, must be OK. Or they feel that truly loving someone would never mean telling someone their thoughts or behaviors are wrong. Moreover, they seem certain that their feelings could never be wrong about such things. More and more people are presenting with this system, and it is something about which each practitioner should be aware of.

Like any normal human being, Jon finally began to wrestle with the difficult questions of the faith and attempt to think through things about which he was having trouble making sense. He specifically mentions the perennial problem of evil (specifically noting both natural and moral evil), the problem of a loving God sending people to hell, the “pissed off” God of the Old Testament who commands the killing of certain people, and the fact that Jesus would have to die for our sins in order for God to forgive us. Jon also shares that he wrestled with many things he considered to be contradictions in the Bible. He honestly laments, “Suffice it to say that when I began to believe that the Bible was simply a book written by people as flawed and imperfect as I am – that was when my belief in God truly began to unravel. … Once I found that I didn’t believe the Bible was the perfect Word of God – it didn’t take long to realize that I was no longer sure He was there at all.”

This is symptom number two, neglect or absence of prolegomena and natural theology. For those unaware, “prolegomena” is the study of the foundational truths that must be the case in order for Christianity to be true (ex. the nature of truth, the nature of reality, the existence of God, the nature of communication, the reliability of the Bible, etc.). “Natural theology” is the study of what can be known about the existence and nature of God apart from the Bible (i.e., using general revelation to reason from effect [creation] to cause [God]). The neglect/absence of these two areas is one of the most critical symptoms for which to monitor. It typically arises when believers, like Jon, have little or no exposure to philosophy and apologetics that provide the intellectual foundation for the truthfulness of Christianity. They typically make blind appeals to the Bible with no foundational truths upon which to build a confident trust in and proper understanding of the Word of God. Retired academic Dr. Bruce Charlton notes,

“Modern Christianity as experienced by converts tends to be incomplete – precisely because modern Christianity has nothing to build on [i.e., a basic understanding of the nature of reality, natural law, the existence of immaterial realities, etc.]. This means that incomplete modern Christianity lacks explanatory power, seems to have little or nothing to say about what seems to be the main problem of living. For example, modern Christianity seems to have nothing to do with politics, law, art, philosophy, or science; to inhabit a tiny, shrinking realm cut-off from daily concerns.”[1]

Because a solid foundation is often missing, even when believers do have some exposure to these disciplines, the “God” they are learning about is essentially the equivalent to a really big invisible Superman who’s just smarter, more powerful, and supposedly morally better than us; whose sole purpose often seems is to make our lives easy and provide us with endless warm fuzzies. This, however, is not the God of classical Christian thinking (more on this later). One should carefully note the connection between the first two symptoms. When the role of the intellect is neglected in the Christian life, it is easy for this second symptom to manifest.

Thankfully, Jon says that he is “open to the idea that God is there.” Openness is key. However, he goes on to say, “I know my parents pray that God reveals Himself to me. If He’s there, I hope He does.” He then laments the fact that he and his wife “always had this sense that [they] weren’t doing enough of the things [they] were supposed to do as Christians. … It all felt like an obligation, and [their] lack of enthusiasm about those things always made [them] feel like something was wrong with [them].” Jon admits that now they don’t think anything was wrong with them, they “simply didn’t believe” and “were too afraid to admit that to [themselves].”

Once again, Dr. Charlton observes,

“Modern Christianity often feels shallow – it seems to rely on diktat of scripture and the Church – this is because [as noted above] moderns lack a basis in the spontaneous perceptions of Natural Law, animism [i.e. the belief in a supernatural power], the sense of active supernatural power in everyday life. Modern Christianity (after the first flush of the conversion experience) thus feels dry, abstract, legalistic, prohibitive, uninvolving, lacking in purpose.”[2]

This is symptom number three, wrong motives based on false expectations. The disease of bad ideas has so infected vast swathes of Christianity that far too many professing believers simply end up living out a cultural Christianity that has little basis in reality due in large part to the first two symptoms above. When this happens, symptom three typically follows. I know this from my own personal experience. Whether driven by the drive to please loved ones, cultural expectations, fear, or simply a guilty conscience, many believers go through the motions of Christianity in a legalistic fashion with no real substance to their Christian convictions. Likewise, because God is viewed as an invisible Superman, many people struggling with doubts and questions expect God to supernaturally manifest Himself to them personally in such a way that all their questions are answered. They may even wish for God to be real and desire to worship Him, but they only want to do so on their own terms rather than His. Again, a failure to have a proper natural theology of God leads to these confused motives and false expectations.

The above symptoms, among others, are good indicators that someone may be in the midst of, or in danger of beginning, a deconstruction of their Christian convictions. Recognizing these symptoms is just the first step. Preventative measures and even post-infection treatment are both necessary and possible.

Prescribe the Proper Treatment

Imagine if you went to your doctor to get treatment for COVID-19, and you noticed he never washed his hands between patients, he didn’t wear a facemask, never cleaned his exam rooms, used the same tongue depressor for every patient, and used dirty needles to administer shots. Needless to say, he wouldn’t be in business very long. Rather than treating any patient’s condition, he would actually be making matters worse by sharing the same germs from patient to patient. The treatment would be as bad, or worse, than the original issue for which you visited the doctor in the first place. This is the sad state of affairs in which we too often find ourselves in modern apologetics.

So much of what passes for apologetics today is built upon modern philosophical assumptions which suffer from the same disease of bad ideas the apologist is trying to combat. As prolegomena and the classical view of God (derived from natural theology via classical philosophy) were abandoned, an “infected” and impotent version of Christianity began to be defended. Popular apologetics far too often simply shares germs back and forth with the skepticism it seeks to answer. I would refer the reader to HERE and HERE for more on that.

By contrast, a proper treatment for this disease will only occur when the patient is brought back to the basic truths of reality that provide the foundation upon which a full-orbed Christian faith can be built. This is why the classical apologetics approach we teach at SES is so critical (see more HERE and HERE). Starting with the undeniable fact that man knows some truths about reality, we can reason step by step to the truthfulness of Christianity. When done properly, we can see that God is not an invisible Superman. He is wholly other, and the divine attributes stand or fall together. We can also appreciate the thousands of pages that have been written through the centuries by classical Christian thinkers addressing every question and issue that Jon or any other patient has raised.

Remember that some diseases take longer to treat than others. Bad ideas can become ingrained and influence many areas of our thinking. Nevertheless, treatment is possible. As philosopher Edward Feser notes, “Even modern secularists know [the language of natural theology and natural law], for they are no less human than their pagan ancestors. The problem is that they speak it at only a grade school or even kindergarten level, whereas the greatest of the ancients at least had high school level proficiency. But through ‘remedial education,’ they, like the ancient pagans, can be prepared for the graduate-level work afforded by divine revelation.”[3]

We must begin to make progress in this area so that every parent, grandparent, Sunday School teacher, pastor, and missionary have themselves moved beyond grade school in the war against bad ideas and are able to inoculate and treat those entrusted to their care.

Don’t Neglect Underlying Conditions

That brings us to our last point. As we know, COVID-19 is much more serious for people with underlying conditions. Even though we could cure COVID-19, all of us will still die at some point. Likewise, every one of us suffers from the underlying condition of our own sin that makes the disease of bad ideas even worse and ultimately leads to death. We will all succumb to the disease of sin without the ultimate cure, which is the death and resurrection of Jesus Christ as payment for our sins.

Everything above regarding treating the disease of bad ideas is what Thomas Aquinas called the preambles to the articles of faith. They alone do not constitute the fullness of the faith. Rather, biblical faith is an active trust in the authority of what God has revealed because we have reason to believe He is trustworthy. Reason provides the foundation upon which faith can take root. Salvation through Jesus (i.e., the Gospel) is itself a revealed truth to which we cannot reason. Nevertheless, it is not unreasonable, and we have excellent reasons to believe it is true. Being a revealed truth is what makes the Gospel an article of faith to which we willfully ascent and act upon through the power of the Holy Spirit. Only then will we find ultimate healing.

In the meantime, wear your facemask, practice social distancing, and protect yourself from COVID-19. Be on guard, however, for the ever-present invisible contagion of bad ideas. Monitor yourself and others for symptoms, and remember the proper treatment. As Clement of Alexandria said regarding the foundational role of philosophy in the life of the believer,

“Perspicuity accordingly aids in the communication of truth and logic in preventing us from falling under the heresies by which we are assailed. But the teaching, which is according to the Saviour (sic), is complete in itself and without defect, being ‘the power and wisdom of God;’ and the Hellenic philosophy does not, by its approach, make the truth more powerful; but rendering powerless the assault of sophistry against it, and frustrating the treacherous plots laid against the truth, is said to be the proper ‘fence and wall [or facemask in this case!] of the vineyard.’[4]

Endnotes

[1] Please note that this reference does not imply agreement with all of Dr. Charlton’s views: http://charltonteaching.blogspot.com/2011/12/six-problems-for-modern-christian.html

[2] Ibid.

[3] https://edwardfeser.blogspot.com/2012/01/point-of-contact.html

[4] Clement of Alexandria, “The Stromata, or Miscellanies,” in Fathers of the Second Century: Hermas, Tatian, Athenagoras, Theophilus, and Clement of Alexandria (Entire), ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 2, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885), 323.

Society in the Hands of an Angry God

Theology and Christian Apologetics

By Brian Chilton

On July 8, 1741, Jonathan Edwards, famed pastor and theologian of colonial America, delivered one of his most famed messages of all-time at a church in Enfield, Connecticut. The title of his message was “Sinners in the Hands of an Angry God.” Using Deuteronomy 32:35 as his text, Edwards argued that sinners are kept in the hands of God. Their sin pulls them to hell, whereas God tries to save them from their awful fate in hell. Using vivid language and descriptive adjectives, Edwards notes that the normal state of humanity leads toward destruction. That is, if humanity is left to its own devices, human beings drag themselves to hell. Three important truths are found in Edwards’s classic declaration.

The weight of our sin drags us toward destruction.

Edwards writes,

Your wickedness makes you as it were heavy as lead, and to tend downwards with great weight and pressure towards hell; and if God should let you go, you would immediately sink and swiftly descend and plunge into the bottomless gulf, and your healthy constitution, and your own care and prudence, and best contrivance, and all your righteousness, would have no more influence to uphold you and keep you out of hell, than a spider’s web would have to stop a falling rock. Were it not for the sovereign pleasure of God, the earth would not bear you one moment; for you are a burden to it; the creation groans with you; the creature is made subject to the bondage of your corruption, not willingly; the sun does not willingly shine upon you to give you light to serve sin and Satan; the earth does not willingly yield her increase to satisfy your lusts; nor is it willingly a stage for your wickedness to be acted upon; the air does not willingly serve you for breath to maintain the flame of life in your vitals, while you spend your life in the service of God’s enemies.

The further a person turns from God, the greater the weight of sin the person carries. The same is true of society. The more a society turns from God, the greater the weight of sin that it bears. Racism, anarchy, and violence are not traits that demonstrate the fruit of the Spirit.

God’s grace is what keeps a person from facing judgment now.

Edwards points out the following:

That the reason why they are not fallen already and do not fall now is only that God’s appointed time is not come. For it is said, that when that due time, or appointed time comes, their foot shall slide. Then they shall be left to fall, as they are inclined by their own weight. God will not hold them up in these slippery places any longer, but will let them go; and then, at that very instant, they shall fall into destruction; as he that stands on such slippery declining ground, on the edge of a pit, he cannot stand alone, when he is let go he immediately falls and is lost.

Just because God has not brought judgment yet does not imply that he will not. In due time, God will bring due judgment to a person and a society unless the person or party repents. It is by God’s grace that our society has not been brought down already. How long will God offer his protective hand? Only God knows. But the point of Edwards’s message is that you may not have another opportunity to respond to his grace, for the flames of judgment may be around the corner.

Outside of God’s forgiveness, judgment is inevitable.

Edwards continues by noting,

All wicked men’s pains and contrivance which they use to escape hell, while they continue to reject Christ, and so remain wicked men, do not secure them from hell one moment. Almost every natural man that hears of hell, flatters himself that he shall escape it; he depends upon himself for his own security; he flatters himself in what he has done, in what he is now doing, or what he intends to do. Every one lays out matters in his own mind how he shall avoid damnation, and flatters himself that he contrives well for himself, and that his schemes will not fail. They hear indeed that there are but few saved, and that the greater part of men that have died heretofore are gone to hell; but each one imagines that he lays out matters better for his own escape than others have done. He does not intend to come to that place of torment; he says within himself, that he intends to take effectual care, and to order matters so for himself as not to fail.

Darkness is the veil of sin. Unsurprisingly, protests during the day are peaceful. The individuals protesting at this time are mostly standing for just causes. However, violence and looting come at night. Most likely, these individuals take advantage of the unrest for their own purposes. Wearing masks and using the dark of the night, rioters think that their identity is concealed. However, God knows all things, is in all places, and possesses all power. God is the ultimate Judge overall. Everyone will stand before God (2 Cor. 5:10). This is an inescapable truth.

The nationwide riots and unjustified killing of innocent people serve as depictions of what hell will look like. The looting, killing, shooting and burning all illustrate well the hell that human beings create for themselves. Hell is a place of rebellion. It is a place designed for rebellious entities, not originally planned for human beings.

These issues, while scary, do not take God by surprise. Jesus warned during his message on the Mount of Olives that “you will hear of wars and rumors of wars. See that you are not alarmed, for this must take place, but the end is not yet. For nation will rise against nation, and kingdom against kingdom, and there will be famines and earthquakes in various places. All these are but the beginning of the birth pains” (Matt. 24:6-8, ESV). He goes on to say that he will return instantaneously, saying, “For as lightning comes from the east and shines as far as the west, so will be the coming of the Son of Man” (Matt. 24:27, ESV).

Going back to Edwards’s message, a parallel can be drawn from Edwards’s message to the state of our society. While the sin of society is dragging itself toward chaos, they are but birth pains indicating that the return of Christ is closer than ever before. Is your soul right with God? When God calls the roll up yonder, will you be there?

Source

All quotes from Edwards come from Edwards, Jonathan. “Sinners in the Hands of an Angry God.” BlueLetterBible.org. https://www.blueletterbible.org/Comm/edwards_jonathan/Sermons/Sinners.cfm

What, Me Worry?

Theology and Christian Apologetics

By Al Serrato

Alfred E. Neumann, the famous face of Mad Magazine for many decades, popularized this slogan. While he wasn’t referring to the question of salvation, this saying does seem to describe the way many people view that question today. Yes, there may be a God; they will concede. But “I’m not worried,” they say. “I’m a good person, after all, and God will judge me accordingly.”

In my last post, I considered one of the ways to address this modern mindset, by making the point that expecting God to grade on a curve may not be a smart bet. This time, I’d like to explore a different approach, by examining what people mean when they say they are “good” and why a God they never bothered to get to know should care.

We can be “good” at things that do not involve others. For instance, we can be good at building sandcastles or doing crossword puzzles. But usually, when we say we are good at something, we mean that our performance is meeting or surpassing expectations. While we might not be aware of it, we are sneaking in a standard against which we judge what we have done. For instance, if we’re talking about sports, we mean we possess the skillset, discipline, and experience necessary to play effectively and to win. If we’re dealing with academics, we mean that we are sufficiently bright, hardworking, and knowledgeable to demonstrate our mastery of the subject on the test or in the class we have taken. If we’re thinking about the work environment, we mean that we know what is expected in our role, and we have the skills, experience, and dedication to accomplish our goals.

In each of these scenarios, we are buying into a game that we know we did not ourselves create. Someone who came before us outlined the parameters of what was expected and set the rules. While new games, new challenges, develop over time, we seem to be built to intuitively look for the rules of the “game” and seek to compete. And while often there is a specific reward we have a mind, a moment’s reflection should demonstrate that we seem to be, by nature, hardwired to try to surpass a standard we know is there.

Pursuing this line of thought to the next step, what else do these ways of “doing good,” of surpassing expectations, have in common? In addition to measuring up to a standard deriving from some preceding standard-setter, they all involve some form of relationship with the one, or the group, that sets the standard. We measure the good based on what performance is expected of us by someone who is in charge and who, in the end, will measure the performance. Whether the ref, the teacher or the boss, if we really want to stand out as good – no, as truly excellent and worthy of praise and a reward – we’d be well advised to find out what the particular judge thinks qualifies as good. An Olympic skater waiting for the judges’ score has in mind a clear understanding of exactly what performance is being measured, and what gaffs or missteps would qualify as a failure. And, the more powerful the judge and the more important the competition or event, the more crucial it is to understand the standard and to get it right. After all, it’s more important for the employee or the prison inmate to understand what good means than the person who is trying to finish a crossword puzzle.

Now, of course, for any particular event or competition we have in mind, the only sure way we can know with certainty what qualifies as good is to get to know the one who will be judging the performance. However, successful in other areas of their lives, the modern secularist simply does not see the point in doing this with the ultimate question – why am I here and who or what put me here? They are not troubled by the apparent disconnect – why does it matter in every other pursuit in life but not to the central pursuit, the most basic and ultimate one regarding origins…and the ultimate destination. The modern secularist doesn’t know anything about the One who, in the end, will judge his performance, the One who is going to say whether all these so-called good works amounted to anything of value. More importantly, they don’t even care. How odd this seems, to be so concerned about being “good” at lesser things and not put any effort into asking the right question about the “whole thing.” No doubt if pressed, they would say that God hasn’t bothered to communicate the standard to them, hasn’t made Himself known in the right way. Perhaps they think that justifies not trying harder to see if this is true.

I suspect most nonbelievers expect that God if he is actually there, will appreciate all the “good deeds” they did over the years and be happy with them. Perhaps they are picturing a sort of cosmic subway station; their many good deeds over the years will act like coins in the gate, allowing it to swing open for them if they’ve guessed wrongly and there really is a judge awaiting their arrival.

Christians, by contrast, know that our good works don’t earn us admission into heaven. But the secularist isn’t thinking that way. When he tells you he is good, he means he expects God to see this as well. You should remind him that by his own standard, he may be in a bit more trouble than he thinks. The coins he is depositing are from a different realm, and they don’t work with the guardian of the gate. It’s actually the wrong currency.

Think of it this way: can I ask the teacher of a different class to give me an A based on the good work I am doing in my class? Can I ask your employer to pay me for the good work I am doing for my employer? Should I expect my friend to give my son an allowance for the chores he performs at my home? If you weren’t doing the work for someone you knew, the way you knew he wanted it, why would you expect to be compensated, let alone rewarded?

Why then should the secularist who knows nothing about God, and cares even less, expect God to recognize any of his works as good?

When Is “Good” Good Enough?

Theology and Christian Apologetics

By Al Serrato

Your son walks in test paper in hand. You glance over and wince, seeing the big “60” in red ink at the top.

“Don’t worry,” he says, “I did good on this test.”

You ignore the faulty grammar. One problem at a time, you think, mulling over in your mind just how long you will ground him.

“No, really,” he persists, “you should have seen the other scores. Mine was really good!”

“Good,” you think out loud, “how can you call a sixty good?”

“Check it out,” he calls out over his shoulder as he walks away, “you’ll see.”

He’s seems confident, and he may have a point, so you call the teacher. After all, without knowing more about the class and the test, how can you really know?

After the call, you head to the family room, where you find your son on the couch, legs propped up while he’s staring at the tube.

“I’ve got good news and bad news,” you begin. “The good news is that you did, indeed, get the highest score in the class. Congratulations. The bad news is that you all flunked!”

What does this little parent’s nightmare have to do with apologetics? Well, the young man in this story bears a pretty strong resemblance to many of the secularists you will encounter today. They have a pretty strong intuitive notion that they’re doing pretty “good” on this little test called life, so if there is a God – and they’re not granting there is, mind you – well, they’re just not that worried about it. After all, they think they’re not doing anything really bad, like killing people or stealing, and more importantly, they’re just like the rest of the “class” – all of their role models, their friends, their acquaintances. Each of them can think of a gazillion others who would be much worse than themselves.

If you are trying to present the Good News of salvation to such a person, you might find them a bit less than interested in hearing what you have to say. Even if you are presenting an intellectually solid case, you may not get much traction. After all, you are in essence offering to tutor him when he thinks he’s already getting an A. Or, more precisely, you’re asking him to study harder, maybe do some extra credit homework, when he thinks he is simply auditing the class, or that everyone passes. He doesn’t need your answers, your solution to the problem, until he first begins to realize that he may well be “flunking” the class. This analogy, and others like it, can be a starting point to get the modern-day secularist thinking about what he may not have thought about before:

Just where did you get this notion that you will be graded on a curve?

The answer, no doubt, is that grading on a curve is particularly common in today’s culture. If it works for school – indeed, if it forms a part of the upbringing of most young people today – then why wouldn’t it also apply to life generally, and to the consideration of not just the next test but life’s ultimate test?

Let’s consider for a moment what lies behind such thinking. Generally, a teacher who grades on a curve is taking into consideration the difficulty of the subject matter and adjusting downward the grading scale. If most of the class gets a 60 on the test, and if the test is particularly difficult, then what would otherwise be an F might, in fact, become an A. This downward adjustment in grading seems to be increasingly common these days; it’s called “grade inflation.” We can also see it in children’s sports, where an increasing number of kids receive trophies simply for showing up; where games that can only be won or lost by totaling up the points earned are no longer being scored; where, in short, young people are given the impression that holding themselves to a standard of excellence is not only unimportant, it isn’t even necessary. The focus has shifted from building skills and judging outcomes to shoring up what are believed to be fragile egos always in need of enhanced self-esteem.

But on a deeper level, this readjustment of what constitutes a “good” outcome has an intuitive appeal to most people. After all, we are not perfect, so why should we expect ourselves to live up to perfect expectations? Isn’t that just a recipe for disappointment, depression, and despair? Isn’t it better instead to just be happy with ourselves regardless of what we actually accomplish with our time here on Earth?

Now I’m not saying that this way of thinking is always wrong. Being overly focused on success can be detrimental, both to the person who sets unrealistic goals of perfection for himself and for those with whom he collides in his effort to “be the best.” The issue, really, is to figure out which situation is which.

Consider: there are indeed some settings in life in which grade inflation makes no sense, in which a moment’s reflection should make us thankful that it does not. The Navy runs a nuclear power school for its next generation of officers who will handle one of the most dangerous activities known to man. If a particular class of students just isn’t up to snuff, flunking them and starting fresh with a new class makes perfect sense. Similarly, would anyone want to fly with a pilot, or be operated upon by a surgeon, who really didn’t master the subject matter but got an A anyway? In these areas, even if no one in the class can perform up to what is required, wouldn’t common sense still dictate that grading on a curve would be a very bad idea?

So what kind of class, then, is this thing we call human life, what test will we be taking, and what exactly does the “teacher” expect of us? The “bad news” of Christianity, of course, is that a perfect God has some pretty high standards. Far from grading on a curve, we are told that though many are invited, few are chosen. In short, God is not adjusting downward when we fall short but is instead expecting – no, requiring – us to have a perfect score. That’s why standing before God trying to impress him with your accomplishments and trumpeting your “goodness” is such a bad idea. We’re dealing with a schoolmaster who not only is perfection; he also demands it. Any deviation, however trivial in our view, is an eternal offense against Him.

These reflections may make God seem… well, rather horrible. Does he take delight in catching each of our transgressions, like some sadistic teacher who, with rod in hand, is looking for any excuse to beat his students? That’s how the message of Christianity comes across to an increasing percentage of the population today.

But it is not that way. To understand why, one must consider the underlying philosophy that helps us make sense of God and his attributes of love, justice, and mercy. God maintains all three despite the fact that, to us, these virtues seem to be irreconcilably in conflict. To maintain perfect justice, God cannot simply ignore our transgressions. These transgressions are not “mistakes” on our part; they are instead the use of our wills to think and act in ways that violate His laws. What we call “sin” are not those occasions in which we lack the skills or abilities to do a particular job, or to pass a particular test. No, they are those instances in which we intentionally do wrong, knowing that we are doing wrong because of the conscience that God imbedded within us. The punishment we face – the prospect of eternal separation from God – is a necessary consequence of his justice. He cannot simply accept us “just as we are,” because allowing lawbreakers to escape accountability and punishment for their misdeeds is unjust.

But we need not insist on having things our way. The good news of Christianity is that God, in His perfect love and mercy, provided us a solution. By taking the form of Man, He arranged a method through which justice and mercy could both be satisfied. Jesus, as both God and man, was the only being who could stand before God and not be in need of forgiveness, as he lived a perfect life. He then traded his righteousness for our sin, balancing the books in an eternal transaction that allows us to become pure again. More precisely, by accepting Christ into our hearts and lives, we ask God to do what he will not otherwise do and what we lack the capacity to do – fix the corruption of our will so that we can live in harmony with Him. God will not take away our free will, so he awaits our response to his gift of renewed life in His presence. He will do a transforming work in us, making us ready and able to reunite with Him. Or, we can continue to shake our fist at God, die in our rebellion, and face eternal separation from him.

Either way, he will respect our choice.

Thankfully for us, we need not fear the final exam. We need not worry about the grading curve. God, the Son, has already taken the test for us and passed with a perfect score. It is simply for us to place our trust in Him.

Infinite Punishment for Finite Crimes?

Theology and Christian Apologetics

By Al Serrato

Trying to explain how a good God created Hell can be a daunting task for the Christian apologist. In my last post, I considered the challenge that God could not be “good” if he created a place of “torture.” I tried to make the case that there is a difference between torture – which implies intentional infliction of punishment for the pleasure of doing so – and torment, which is the necessary byproduct of God’s legitimate act of separating Himself from those who have rejected Him, who died while still in rebellion against Him. A related challenge often encountered when discussing the doctrine of Hell is the seeming unfairness in endless punishment for what appears to be brief – in some cases, extremely brief – temporal actions. This challenge can put the Christian apologist on the defensive, trying to justify what seems on its face to be wildly excessive punishment. As I suggested in my last post, providing an intellectual response to such challenges may have limited effectiveness when dealing with someone who is approaching the issue from an emotional standpoint; logical answers don’t often make someone feel better about what is bothering them. But, in my experience, at any rate, I have found that some people insist that no intellectually satisfying answer is possible to a challenge such as this. So here goes…

The assumption underlying the challenge here is that there should be some correlation between how long the offending act took to commit and the punishment that is attached to it. The first step in responding is to recognize that from even a human, temporal perspective, the amount of time a crime takes to commit bears very little relationship to the length of punishment it merits. After all, a person’s life can be snuffed out in the wink of an eye, an act which, if committed with premeditation and deliberation, rightly merits a sentence of life in prison. If a person, consequently, spends 80 years in prison for a shot that took three seconds beginning to end, the math could appear a bit excessive. But, obviously, there is more at play when we consider this issue a bit more deeply. Focusing on the time the act took does not capture the essence or quality of the act that made it worthy of punishment.

Consider for a moment two men, each firing a single shot at his intended victim. The first uses a high powered handgun; the second, a plastic air pistol. Each involves a similar action – expelling a projectile from a pistol – and each takes no more than a few seconds. But the one-act, in that instant, stops a vibrant, beating heart, while the other only momentarily stings. We punish these acts differently because the harm of murder has nothing to do with the time it took to commit. No, while the trial may focus on proving what the shooter did, the reason we pursue the matter so earnestly is based entirely on the harm that was inflicted. The murder victim remains dead, after all, despite the fact that a moment earlier, he had every right to live until the point of his natural death, which may have been decades away. The sting of the pellet, on the other hand, causes no lasting harm and is soon forgotten. In a very real sense, every day of living, of planning, of enjoying the company of loved ones, that was ripped from the deceased amounts to a re-infliction of the harm. Moreover, the agony that is inflicted upon the victim’s family and friends will also last for decades. Indeed, many survivors of violent crime are never the same again, daily suffering from the mental trauma that takes root in the moments after the crime. From the killer’s perspective, the criminal conduct for which he suffers punishment may seem quite limited; he merely pulled a trigger and never felt the pain, physical or emotional, that ensued. But, the harm is anything but limited when viewed from the perspective of the victim or the victim’s family.

But, the challenger will respond, how does this possibly apply to God, and to the question of eternal punishment? God, of course, cannot be victimized. We cannot really harm Him, and I am not suggesting here that He suffers as a result of our conduct. But this misses the point. Christians believe that God provides a path to salvation. We do not need to suffer eternal torment in Hell. We are not chosen at random for such punishment. The issue of fairness is answered by the understanding that God has the right to separate Himself from people who have rejected Him.

That this punishment is eternal is the result of the fact that God is eternal, and he made us for eternity as well. Though our bodies will die, our souls live on. Let’s consider for a moment what this means: while we may have forgotten many, or even most, of the times that we erred, the times that we hurt others, the times that we did not live up to what was expected; He has not. Each of our sins, each of the times that we chose to act or think in a way we knew violated His perfect will, each of those instances may seem to be the distant past to us, but God is not limited by time. As an eternal being, He perceives every moment of our past as an endless, eternal present. Consequently, each of our offenses against Him, however incapable they are of injuring Him, is nonetheless eternally present to Him. How does He maintain the attribute of perfect justice if he does not attach a consequence to wrongdoing? A human judge would not be fair if she did nothing in response to crime; how does a perfectly just God ignore what we have all done?

These are harsh realities, and intellectual understanding does not make them easier to embrace. That is why Christians for 2000 years have also provided the good news. While we merit the separation that follows a life of rebellion, there is a means for salvation, through the life and death of Jesus, a means by which we can obtain forgiveness for our sins. In short, Hell awaits only those who persist in their rebellion, who “die in their sins.” And what does this phrase mean? Well, at the very least, it means that rather than seek the forgiveness offered by Jesus, we have instead chosen to ask God for a trial as to our lives. We have chosen to stand before God, unapologetic, demanding that He accept us just as we are, proud of our lives and our choices. Judge us and find us worthy, we demand. What choice does this leave to a perfectly just judge?

Seeing the issue from a non-temporal perspective places the issue in a different light: what else is there for beings who were created for eternity but who have rejected God’s offer of salvation? Thank God, then, that the eternal Son stands in the gap for us, with the power and the love and the eternal will to receive the punishment that would otherwise await us.

White-Knuckling It

Theology and Christian Apologetics

By Brady Cone

As a man who loves Jesus, is in a heterosexual marriage and still experiences some same-sex attraction that is lingering from my previous gay life, I spend a lot of time talking to Christian men about what life as a same-sex attracted (SSA) Christian man should look like. Much of the conversation centers on behavior. “How do I go the rest of my life without acting on these desires which seem so innate and natural?” they ask many times.

It is an important conversation. Denying oneself for the sake of the Gospel is essential to our Gospel witness, the flourishing of our faith, and the wellbeing of our soul. Denying what our flesh so strongly craves is difficult, painful, and can’t be done without the sustainment of the Holy Spirit working in our lives. However, I believe that there is an even more important conversation to be had with these men: what do they do with their attractions?

White-Knuckling It

I went through many years of my 20s “white-knuckling” it. Fighting hard. My desires for men was so strong, but I was determined to fight for purity for the glory of Christ. It was a fight which I fought under much of my own power, and it was leaving me exhausted. It wasn’t until I went to seminary and started to better understand the human heart, the idols they serve, and the true hope we have in Christ that I started to see that God wanted something better for me. He helped me see that He not only helps us control our behavior but also works to untangle what our hearts have twisted. I have heard it said many times that “same-sex attraction is not sin, only acting on it is.” But is that always true? Are desires for what is sinful at all sinful? Is it okay to feel desire for something God forbids? The answer to that question was something deep down; my soul didn’t want to hear. Because for years, in my own pridefulness, I thought I had arrived. I thought my heart and my life were pleasing to God because I had taken the steps of leaving my LGBTQ life behind and was denying myself daily. But finally, in His grace, God brought me to my knees to confront a difficult truth: God not only wanted to transform my behavior, He wanted to transform my heart. And that included my same-sex attraction.

Can Attraction Be Sinful?

It is said repeatedly that “temptation is not sinful. After all, Jesus was tempted, and yet he never sinned.” It is prudent to ask, though, is our temptation the same as that of Jesus experienced? Many know the story of Jesus being tempted, as told in Mathew 4. Jesus went to the wilderness, and the Devil came to tempt and entice him. The results are clear: Jesus never gave into temptation. But, was his temptation the same as the temptation which is manifested in same-sex attraction? The temptation which Jesus experienced was that of an outside force: The Devil. The Devil came and tried to entice Jesus to sinful behavior. And certainly, every believer experiences this type of temptation. We have an enemy who is out to “steal and deceive and destroy.” (John 10:10). However, scripture also speaks of a different type of temptation. James 1:14 states, “each one is tempted when, by his own evil desire, he is dragged away and enticed.” This passage speaks of temptation that is the result of our own evil desire. Now that is a type of temptation which Jesus never experienced. Whereas Jesus only experienced temptation by outside forces, people experience temptation that is a result of the evil in their own hearts. We know that Jesus never experienced such temptation because there was no evil in his heart.

Shifting from the Old Testament law to the Law of Christ in the New Testament, scripture repeatedly raises the bar for what is expected from God’s people. Whereas the Old Testament says, “Do not murder” and “do not commit adultery” (Exodus 20:13), the expectations for people who know Christ are “do not hate” and “do not lust in your heart.” (Matt 5:28). Jesus shifted the focus from external behavior to internal, heart-level desire. Under the Law of Christ, it is no longer good enough to merely not act on our desire for what is evil. Jesus commands that we repent of our desire to do so.

It can be hard to tell the difference between temptation and lust. The question many men seem to ask (with any form of sexual desire) is “how far can I go?” I think a much better question to ask is “how Holy can I be?”

Romans 1: It All Starts With a Lie

The first chapter of Romans is one of the infamous passages in scripture which speaks of homosexuality. Throughout the chapter, we see a progression:

1) They became futile, and their foolish hearts were darkened. (Romans 1:21)

2) They traded God’s truth for a lie. (Romans 1:25)

3) They worshiped created things instead of the Creator. (Romans 1:25)

4) They exchanged the glory of the immortal God for images made to look like a mortal man. (Romans 1:23)

5) They developed a sinful desire for sexual impurity in their hearts for one another. (Romans 1:24)

6) They acted on their desire, resulting in men having sex with men and women having sex with women. (Romans 1:26-27)

We see this pattern in all areas of sin in our lives: Our foolish hearts are darkened. We trade truth for a lie. We worship the creation. We develop sinful lust for God’s creation. We act on that desire.

Through God’s grace, He desires to take us down the reverse course: Through the power of the Holy Spirit, we gain control over our behavior. But it doesn’t have to stop with behavior change! Through the lifelong process of sanctification, God allows us to untwist what our darkened hearts had twisted. He trades the lies which we had believed for his truth. The lies that had led us to lustful desires are exposed and replaced with the truth of scripture. And in doing so, He frees us from the desires which once enslaved us!

Freedom In Christ

Although my romantic and sexual feelings towards other men have so greatly dwindled, occasionally, a man catches my eyes and my heart in a way which another man shouldn’t. I instantly know that there is idolatry happening in my heart. My heart is looking for redemption and wholeness…and it foolishly thinks it can find it in another man. My brokenness tells me that I can acquire what my heart thinks I am missing (usually in the categories of personality traits, talents and abilities, and physical characteristics) from an emotional or sexual connection with another man. In the moment, it feels so natural and normal. However, there is freedom in repentance. Instead of letting the desire for this man grow in my heart, I can repent of trying to acquire from him what is not mine (the sin of coveting). I can go to the Lord and find my wholeness in Him, instead of trying to acquire it from another person. And when I do so, He frees me from the attraction that previously gripped my heart so deeply. In the 13 years since I surrendered my life to the Lord, the process of identifying the idolatry behind my attraction towards a man and finding my wholeness in Christ has gone from months to a matter of hours, minutes, or even seconds. As the Lord has continued to peel back layers of my heart and reveal lies which had led to this evil in my heart, He gives me the grace to repent and see Him untwist what my heart had twisted. That is the promise He gives us in sanctification. It is not completed on this side of the cross, but we can all be “confident of this, that he who began a good work in you will carry it on to completion until the day of Christ Jesus.” (Philippians 1:6) This sanctification is such a sweet gift from our precious Savior.

Sacrifice and Redemption in the Skywalker Saga

Theology and Christian Apologetics

By Timothy Fox

With the release of Star Wars: The Rise of Skywalker, the “Skywalker Saga” is officially complete (for better or worse), and we can now examine all nine episodes as a completed whole. (Spoilers ahead!) While all of the Star Wars movies carry similar themes, such as hope, the importance of family, and the ultimate triumph of good over evil, I think there is one concept that rises above the rest: redemption.

Quickly defined, redemption is the act of making up for one’s past wrongs. The greater the wrongs committed, the greater the necessary actions to atone for one’s past. Redemption usually (always?) involves some sort of sacrifice, and so sacrifice and redemption are closely linked. The two greatest examples of this in the Skywalker Saga involve Darth Vader and Kylo Ren:

Darth Vader/Anakin Skywalker – Darth Vader is the shining example of redemption in the original Star Wars trilogy. In spite of the great evils that Vader has committed, his son, Luke Skywalker, believes that there is still good within his father and that Vader could be turned back to the Light. At the end of Return of the Jedi, Luke rejects the Emperor’s temptation and refuses to kill Vader, so the Emperor decides to kill Luke instead. Witnessing the suffering of his son, Vader rescues Luke, throwing the Emperor to his death (or so we think!). The injuries sustained by Vader are fatal, but he still has the opportunity to thank his son for not giving up on him. As a sign of Vader’s ultimate redemption, he appears as a Force Ghost at the end of the film as his unfallen self, Anakin Skywalker, alongside his – and his son’s – former teachers, Obi-Wan Kenobi and Yoda.

Kylo Ren/Ben Solo – Kylo Ren’s redemption story was a major arc of the sequel trilogy. Like his grandfather, Darth Vader, Ren was guilty of many wrongdoings, his worst (especially to us fans!) being killing his father, Han Solo, in The Force Awakens. Ren believes this action would fully push him over to the Dark Side; instead, it brings him massive guilt and inner turmoil. He wants to embrace the darkness fully, but the light within him does not allow that. In The Rise of Skywalker, Rey mortally wounds him, but in an act of grace and mercy, she heals him. This – along with a vision of his dead father – brings Ben Solo back from the darkness to the light. Ben then travels to Exegol to help Rey defeat Palpatine (once and for all!). But his true act of redemption is when he gives his life to bring Rey back from the dead.

Our Redemption

In these cases of redemption within the Star Wars universe, we see how characters sacrifice themselves to atone for their past evil actions. But while Vader’s and Ren’s sacrifices complete their turns from darkness to the light, does that truly make up for all of the evils they committed? Probably not. And it is the same for us. There is no amount of good deeds that will erase our sins and make us right in God’s eyes. But that doesn’t mean there is no hope for us. As noted earlier, sacrifice and redemption are connected. But it is not our own sacrifices that redeem us:

“In [Jesus] we have redemption through his blood, the forgiveness of sins” (Eph. 1:7).

Jesus’ sacrifice on the cross is what grants us redemption and forgiveness for all our sins – no matter how many or how terrible. Vader and Ren believed they were too far gone into the Dark Side of the Force, and yet they found their way back to the Light. Likewise, there is absolutely nothing that can separate us from God’s love (Rom. 8:38-39). But while none of our own actions can save us, we can be redeemed by Jesus’ sacrifice.

Turn and Live

As satisfying as it was to see Emperor Palpatine meet his demise at the end of Return of the Jedi, and then ultimately in The Rise of Skywalker, I was far more pleased to watch Vader and Ren turn from the darkness back to the light. God feels the same way about us:

“Do I take any pleasure in the death of the wicked? Declares the Sovereign Lord. Rather, am I not pleased when they turn from their ways and live?” (Ezek. 18:23)

Many people may view God as an angry old man in the sky, waiting for us to mess up so he can smite us and condemn us to hell. But as we see from the verse above, this cannot be farther from the truth. God desires us to repent of our wrongdoing and to choose life. Like the parable of the lost son (Luke 15:11-32), God is waiting for us to return to him and will welcome us with open arms. He is desperate to save us from the darkness and bring us to the light:

“[The Father] has qualified you to share in the inheritance of his holy people in the kingdom of light. For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, in whom we have redemption, the forgiveness of sins” (Col. 1:12-14, emphasis mine).

Does The “Legacy of Slavery” Explain Black Women’s 72% Out-Of-Wedlock Birth Rate?

Legislating Morality, Culture & Politics, Theology and Christian Apologetics

By Wintery Knight

James White asks: does the Bible apply to black women?

I don’t like Calvinist theologian James White at all, but at least he’s willing to defend the moral teachings of the Bible against the woke identity politics that is taking over Christian churches. A few months ago, he tweeted something very controversial (see above), and got into a lot of hot water with fake Christians. In this post, I’ll explain why he is right.

So, as you can see above, James is concerned that black women are having so many abortions, and he thinks that the solution to this is to encourage black women to take the Bible’s advice on sexual morality. Shocking, I know.

If you read the replies to his tweet on Twitter, you’ll see millions and millions of comments calling him a racist, and telling him that slavery is to blame for EVERYTHING that black women do wrong. Basically, James haters say that black women can do anything they want and should never be told that it’s wrong according to the Bible because their bad choices are all the fault of slavery. So, the Bible doesn’t even apply to them, or something.

Here is an example from a radical feminist progressive named Karen Swallow Prior:

Karen Swallow Prior says that unlike whites, blacks have no moral agency

According to the fake Christians, it’s not that black women make poor choices with sex, it’s that the ghosts of white slavers who raped their great-great-great grandmothers reach through time with magic and force them to have sex with hunky bad boys who won’t commit to them before sex. It’s not rap music calling black women hoes! It’s the ghosts of slavery past. And even if this ghost theory isn’t true, we shouldn’t tell black women not to sin, because…it would hurt their feelings. After all, the Bible isn’t a book that’s designed to set boundaries to prevent self-destructive behaviors. It encourages us to listen to our hearts, be reckless, and sin as much as we can.

So, when did black community problems with sex and abortion start? Did it start with slavery times? Actually, blacks were doing GREAT at marriage and sexual matters just 50 years ago.

This reply to James White explained:

Blacks married at rates comparable to whites before the welfare

That’s true. Black children weren’t fatherless, so they weren’t having early sex outside of marriage, and so they weren’t getting abortions.

Children born to blacks were just as likely to be born in a married home as children born to whites, up until the 1960s:

Black women were more likely to be married before single mother welfare programs

(Source)

The reason that the graph is going upward is because daughters raised in fatherless homes tend to engage in sexual activity at younger ages because they are seeking approval from a man which their (single) mother cannot give them. It’s a tragic downwards spiral, and it affects all races. The only way to stop it is to tell women to choose marriage-minded men (not hot bad boys) and marry before having sex like the Bible says. But woke fake Christians think the Bible is too mean, and better to allow sin by saying that sin is inevitable because slavery ghosts or something.

What’s neat is that black men who take Christianity seriously are totally on board with the facts:

Black man here. Can confirm that the Bible applies to black women.

On this blog, I don’t talk about my ethnicity myself, for confidentiality reasons, but I have said that my skin is darker than Barack Obama. I’m not white or Asian. And the reason that I don’t fall into this trap of causing babies to be born out of wedlock is because I think that when the Bible says that sex outside of marriage is a sin, that this is true. I don’t make excuses or shift blame. It’s incumbent on me to obey since I claim to be a follower of Jesus. I’m not interested in identity politics. I’m not interested in racial divisions. I’m not interested in blame-shifting. The rules are the rules. And my following of the rules caused me to not cause abortions, according to Christian specifications. Period.

When it comes to sex outside of marriage, the answer of every Bible-believing Christian is simple: I’m against it. That is the correct answer, and anything more or less than this answer is demonic. If you are a Christian, sex outside of marriage is always morally wrong. And if you try to justify it, or blame someone else, in order to excuse it, then you’re not a Christian at all. If you try to make excuses for why someone did it, you’re not a Christian. Whether you have had it and been forgiven, or never had it, the answer is always the same: it’s morally wrong. Don’t do it. Never do it.

What I am seeing from people who are critical of James White’s tweet is that they are basically trying to attack those who make moral judgments based on what the Bible says. They want to make room for sinners to sin. The root of abortion sin is sexual sin. Real Christians discourage sexual sin and therefore protect unborn children. Fake Christians want to be liked by appearing compassionate, so they make excuses for sexual sin. If you take the Bible seriously on morality, you won’t be liked. Those who try to excuse sin do so because their need to be liked is more important than their need to promote what the Bible teaches.

Some fake Christians will say, “oh, but I do think the Bible is right about sex and marriage, but we have to care about slavery reparations and global warming and refugees and illegal immigrants and transgender rights, too.” Baloney. An authentic Christian is concerned about the things that the Bible teaches are “major” things. Drunkenness is a major thing. Sexual immorality is a major thing. Divorce is a major thing. Homosexuality is a major thing. If you meet a Christian who treats those issues as minor issues, and instead majors in what the secular left tells them are major issues, then you’re talking to a fake Christian.

Christianity isn’t a brain-dead faith. You get your priorities from the Bible, and you argue those priorities using facts. The facts about marriage rates are clear, and they show that the problems in the black community aren’t caused by slavery. They’re caused by single mother welfare programs. Those welfare programs taught women of all races that they didn’t have to listen to their fathers when choosing men. Those welfare programs taught women that feelings were a better guide in relationships than the Bible. Those welfare programs taught women that their eyes were a better judge of character than the performance of traditional marriage roles. Those welfare programs taught women that recreational sex was a way to get a man to commit and stop being a bad boy. We need to go back to the root cause of the problem. The root cause of the problem was making excuses for disobedience to the Bible and transferring money from married homes to out-of-control women. Of all races.

Racism, Racial Reconciliation & The Gospel

Theology and Christian Apologetics

By Carter Keller

In recent years, America has once again become susceptible to racial prejudice on a cultural scale. It is difficult, however, to determine how widespread racism is in the nation. Especially since those currently in the spotlight, politicians, media, cultural influencers, etc., are constantly making charges of racism at every turn. However, it is undeniable for all of us that, at least, racial suspicion has come back with a vengeance. Often we ask the questions of “How?” and “Why?” and go down rabbit trails of factors such as poverty, institutional racism, white privilege, etc. I am not interested in getting lost in the weeds. I am interested in the core issue, how to fix the core issue, and then moving on to fry bigger fish. I ask you to join me, and our first step, naturally, is to define racism. Once we have done so, we can then discuss the core issue which drives racism and how to solve it.

Racism is the idea where one person or people group is superior to another person or people group based solely on the fact they are a member of this particular group. When we “dig a little deeper,” (to borrow a phrase from Mama Odie), we learn racism is another spawn of a deeper problem: hatred. Hatred takes many forms, and racism is just another rotten incarnation. And yet, this is still not enough. Where does hatred come from? Why does hatred exist in any form?

Without going too far into another topic for another paper, it is undeniably clear God exists. No man can escape him. C.S Lewis presented one of the greatest arguments against atheism in human history when he wrote in The Case for Christianity;

“‎Supposing there was no intelligence behind the universe, no creative mind. In that case, nobody designed my brain for the purpose of thinking. It is merely that when the atoms inside my skull happen, for physical or chemical reasons, to arrange themselves in a certain way, this gives me, as a by-product, the sensation I call thought. But, if so, how can I trust my own thinking to be true? It’s like upsetting a milk jug and hoping that the way it splashes itself will give you a map of London. But if I can’t trust my own thinking, of course, I can’t trust the arguments leading to Atheism, and therefore have no reason to be an Atheist, or anything else. Unless I believe in God, I cannot believe in thought: so I can never use thought to disbelieve in God.” (C.S Lewis; The Case for Christianity p. 32)

We are able to learn who this God is through the Bible. Among an infinite number of things, He is the Source of Life, Love, Truth, Good, and Peace. If one were to reject God, they reject everything about Him, including Life, Love, Truth, Good, and Peace. When one rejects Life, Love, Truth, Goodness, and Peace, the resulting world will be marked with Death, Hatred, Lies, Evil, and Chaos. Thousands of years ago, we rejected God in the Garden of Eden. Hatred came with sin, and sin separates us from God. When I drop a ball from the top of a building, it is only a natural consequence the ball will fall to the ground due to gravity. Just as falling is the natural consequence of gravity, death and hatred are the natural consequence of sin, as Scripture clearly states, “The wages of sin is death.” (Romans 6:23)

However, God did not want us to be slaves to such a fate! It is possible to be reconciled with God, as 2 Corinthians 5:20-21 states: “Therefore, we are ambassadors for Christ since God is making his appeal through us. We plead on Christ’s behalf: “Be reconciled to God.” He made the one who did not know sin to be sin for us so that in him, we might become the righteousness of God.” God made a way through His Son, Jesus, as Scripture declares over and over again:

“For God loved the world in this way: He gave his one and only Son so that everyone who believes in him will not perish but have eternal life.” (John 3:16)
“A thief comes only to steal and kill and destroy. I have come so that they may have life and have it in abundance.” (John 10:10)
“Jesus said to her, “I am the resurrection and the life. The one who believes in me, even if he dies, will live.” (John 11:25)
“If you confess with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved.” (Romans 10:9).

God wants us to be reconciled to Him in a perfect relationship with Him. God wants humanity to be saved from our fate of death and separation so we can live forever and abundantly with God. It is through faith in Jesus’ death on the cross and resurrection from the dead alone we can be saved. There is no other name under Heaven by which we may be saved, as God has also stated in His Scripture (Acts 4:12).

The Gospel, or Good News, is the truth which tells us we may be reconciled with God the way the Prodigal Son was reconciled with his father in the book of Luke, (Luke 15:11-32). So how, now, shall we live? Once we are reconciled with God, immediately, God indwells us as “temples” walking around the earth (1 Corinthians 6:19). Once we are reconciled with God, we are reconnected to God, and therefore we begin to live as such. Since God is the source of Life, Love, Truth, Good and Peace, in communion with Him, we begin to live our lives spreading Life, Love, Truth, Goodness, and Peace. Since God is love, we as believers and reconciled children who are saved by grace through faith must love our brothers and sisters, neighbors, and even enemies (1 John 4:7-21; Ephesians 2:8-9; Matthew 5:43-47). There is no room for hatred at the feet of Jesus, nor is there room for division at the foot of the Cross, for all of us equally have sinned against God (Galatians 3:28; Colossians 3:9-11; Romans 3:23).

When we are reconciled with God, we are reconciled with each other. This reconciliation is expressed in its fullness through our actions in fulfillment of Jesus’ words, “Love one another as I have loved you.” (John 13:34-35). And how did Jesus love us? By laying down His life for us. Sacrificing His life as a ransom for our souls in order that we may have His righteousness and perfection placed on us to fulfill His desire where we “may be perfect as [our] heavenly Father is perfect” (Matthew 5:48). There is no special love or any rituals we must perform to be reconciled to one particular group of people. The mission of the Church is to spread the Gospel concerning reconciliation with God (2 Corinthians 5:20-21). When we are reconciled to God, we are able to be reconciled to each other.

Racial reconciliation should not be a special category of reconciliation. Racism and all other forms of hatred are utterly defeated and crushed when we just love each other without any goals, agendas, and without making a point about the skin color of the people in the room. Believe it or not, if we are reaching out to a specific people group because they are a specific people group, (for example, if we engage with a community outreach program just to reach a neighborhood because it is predominantly African-American), this is simply compounding and multiplying the problem. You are still focused on the color of their skin and not on the state of their souls. You are still focused on achieving diversity when, by default, humanity is already diverse because no two people are alike. You are still focused on racial division, and by acknowledging there is something different about them, you are simply exacerbating the issue. Children only learn racism from those who teach about it, and only act as if there is division if others tell them division exists. We do not make “black” friends, or “white” friends, or “red” friends. We just make friends. If we say “blackness” or “whiteness” is a “part of who I am,” then we have misunderstood what God says when He calls us to abide in Him and find our identity in Him and nothing else (John 15:4-5; Exodus 20:3).

Christ did not call us to reconcile the races. He called the one race named Mankind to be reconciled to God, and then be reconciled to each other. If we simply live out the Gospel in our lives, racism will die, hatred will retreat, and Love will win the day. The Gospel of Jesus Christ and the child-like innocence which follows (as Jesus used when talking of how to enter the Kingdom of God) are the only real and lasting cures for racism and its root causes. The Church needs to stop focusing on race. Our primary job is not social justice reform on this side of Heaven, nor is it our job to pursue diversity as a goal to be achieved. Our job is to spread the Gospel to the corners of the Earth and pray the Holy Spirit would move in the hearts of the lost so they would repent and be reconciled to God through Christ. Our only desire should be to see as many people as possible be saved by the blood of Jesus, the Messiah, King of kings, Lord of lords, Prince of peace, the great I AM and Creator, and Sustainer of all things. All other messages, mantras, and ideals fall to the wayside, and they pale in comparison to the glory and freedom of Jesus of Nazareth, risen from the dead, and ascended at the right hand of God. Our priority is the Gospel, and we have no other. We must abandon racial reconciliation as the goal. We must recognize diversity already exists, and abandon the pursuit of what we already have attained. We must embrace our only true mission, the only reconciliation which truly matters in all of human history: the lost sheep with the Shepard, the lost souls to the Creator, and the sinners to the Savior.

“Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that.”

Dr. Martin Luther King, Jr.

“Character, not circumstances, makes the man.”

Booker T. Washington

“I know that my Redeemer lives. Thank God I love humanity; complexion doesn’t interest me one single bit.”

George Washington Carver

Scripture references are from the following sources:

2 Corinthians 5:20-21 – English Standard Version (ESV) The Holy Bible, English Standard Version. ESV® Text Edition: 2016. Copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

John 3:16 – Christian Standard Bible (CSB) The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

John 10:10 -Christian Standard Bible (CSB) The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

John 11:35 – Christian Standard Bible (CSB) The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

Romans 10:9 – Christian Standard Bible (CSB) The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

1 John 4:7-21 – Christian Standard Bible (CSB) The Christian Standard Bible. Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers, all rights reserved.

Romans 3:23 – New International Version (NIV)

Lewis, C.S. The Case for Christianity. Macmillan Company, 1942.

King, Jr., Dr. Martin Luther. Strength to Love. 1963.

Washington, Booker T., “Democracy and Education.” Institute of Arts and Sciences, 3o

September 1896, Brooklyn, NY. Address

The Washington Standard. “George Washington Carver: ‘Thank God I Love Humanity;

Complexion Doesn’t Interest Me One Single Bit.”.” The Washington Standard, 14

July 2016, thewashingtonstandard.com/george-washington-carver-thank-god-love-humanity-complexion-doesnt-interest-one-single-bit/

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