Worldview Deficiency

Kerby Anderson addresses the very sad and dire lack of a biblical worldview in the majority of people claiming to be Christians.

Over the last few months, I have been doing some interviews on books that document (in one way or another) a lack of moral behavior among evangelicals. If you read articles in Christianity Today, Ministry Watch, or World magazine, you see other examples.

As the authors document what is happening in the evangelical world, I always like to bring us back to why. The “why” question is probably more important than the “what” question. Why aren’t Christians acting like Christians? Of course, all have sinned and fall short of the glory of God. Christians are supposed to be different than the world, but there is abundant evidence that they are very much like the world around them.

Each year, George Barna posts The American Worldview Inventory. His most recent report shows that very few Americans (including evangelicals) have a biblical worldview. About four percent have a biblical worldview with four percent more with a variety of different worldviews. The dominant worldview (encompassing 92 percent) is the worldview of syncretism.

The classic definition of syncretism is that it is an amalgamation of different religions, cultures, or schools of thought. In the Christian context, it is an acceptance and even affirmation of a diverse set of beliefs that aren’t biblical. That is best illustrated by the fact that a majority (58%) of American adults don’t believe in absolute truth and instead believe that moral truth is up to the individual to decide.

You would hope pastors might be able to correct some of this theological confusion. But George Barna found that less than a majority (41%) of senior pastors have a biblical worldview. And the problem is worse with youth pastors. Only 12 percent of them have a biblical worldview.

We shouldn’t be surprised at what is happening in the evangelical world when we understand the why behind it.


“Is Race a Social Construct?”

How do you respond to the assertion that race is a social construct?

Thank you for your question. It may surprise you, but this is one area where I think Christians can agree with some of the statements being made by woke progressives. Although they might want to say that many other issues (class, gender, etc.). are examples of social constructs, we could agree that race is an example.

In my booklet on “A Biblical Point of View on Racism,” I give many examples of why the term “race” is imprecise. First, the Bible only talks of one race: the human race. Superficial differences in skin color, hair color, hair texture, or eye shape may provide physiological differences between people groups, but the Bible does not provide any justification for treating people differently simply because of these physical differences.

The Bible teaches that God has made “from one blood every nation of men” (Acts 17:26). Here, Paul taught the Athenians that they came from the same source in the creation as everyone else. If you have ever watched people at an international airport, you can conclude that human beings come in so many shapes, sizes, and colors. Yet all these differences go back to the parents of the human race (Genesis 1-3, 1 Corinthians 15).

Science has also shown us that “race” is not a precise term. Research on the human genome project shows us that such racial characteristics (such as skin color) are insignificant genetically. People of every race can interbreed and produce fertile offspring.

One study of human genetic material of different races concluded that the DNA of any two people in the world would differ by just 2/10ths of one percent. And of this variation, only six percent can be linked to racial categories. These “racial differences” are trivial when you consider there are 3 billion base pairs of human DNA.

Another reason the term “race” also lacks precision is because of interracial marriage, which is blurring distinctions even more. Consider one well-known athlete: Tiger Woods. His heritage is Thai, black, white, Chinese, and Native American.

As you can see, the term “race” is not very precise and thus I think qualifies as a social construct.

Kerby Anderson

Posted June 2024
© 2024 Probe Ministries


Biblical Reliability

Kerby Anderson provides classic reasons the bible can be believed and trusted as a divine book from God.

Is the Bible historically reliable? That is an important question that deserves an answer since so many people today believe that the Bible is not accurate or reliable. We will look at various tests we can use to evaluate any book and will discover that the Bible is reliable and trustworthy. But before we look at the Bible’s reliability, it is worth mentioning its uniqueness.
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No doubt you have heard people say they don’t read the Bible because it is merely another book. That is not true. Josh McDowell and Sean McDowell spend pages in their book, Evidence That Demands a Verdict, listing all the many ways the Bible is unique.

First, it is unique in character. This includes the fact that it is unique in time span, geographical production, authorship, literary genres, and languages. Professor F.F. Bruce, in The Books and the Parchments, summarized it this way: “The Bible, at first sight, appears to be a collection of literature—mainly Jewish. If we enquire into the circumstances under which the various Biblical documents were written, we find that they were written at intervals over a space of nearly 1400 years the writers wrote in various lands, from Italy in the west to Mesopotamia and possible Persia in the east.”

He goes on to reminds us that “The writers themselves were a heterogeneous number of people, not only separated from each other by hundreds of years and hundreds of miles but belonging to the most diverse walks of life . . . The writings themselves belong to a great variety of literary types. They include history, law, religious poetry, didactic treatises, lyric poetry, parable and allegory, biography, personal correspondence, personal memoirs and diaries, in addition to the distinctively Biblical types of prophecy and apocalyptic.”

The Bible is also unique in its theology. There are teachings in the Bible that are not found in any other religious book. And the Bible is certainly unique in its impact (art, literature, history) and circulation (best-selling book of all time).

The Bible is unique, but it is reliable? The Bible makes significant claims about itself, and events recorded in the Bible. These are historical events and can be tested by the same criteria used to evaluate other historical documents.

There are three specific tests scholars, researchers, and archaeologists use to determine the authenticity of historical material. There are three basic principles of historiography: the internal test, the external test, and the bibliographic test. We will apply these three tests to the Bible to determine its reliability as an accurate historical source.

Internal Test

The internal test looks at a document to first see what the document claims for itself, and then to see if there are internal contradictions. What does the Bible claim for itself?

The Bible makes some very significant claims. It claims to be the Word of God. “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16). Just because the Bible claims to be inspired is not enough to accept that claim, but it does serve to remind us about the unique nature of the Bible. Jesus made an even more significant claim: “But it is easier for heaven and earth to pass away than for one stroke of a letter of the Law to fail” (Luke 16:17).

The Bible is unique in another significant way: its unity. Consider that the Bible was written over a 1400-year period, by over 40 authors, from many walks of life. It was written in three languages, on different continents, under different circumstances. And it addresses numerous controversial topics, and yet we have unity and consistency throughout the Bible. Imagine if you had three people living at the same time, same place, speaking the same language writing on one controversial topic. Would they agree? They would not. The unity of the Bible suggests its inspiration.

But this raises another question. Skeptics often like to- point to contradictions in the Bible. My quick answer often is to merely to point to the number of books written over the last few centuries that provide reasonable answers to apparent contradictions. These many books illustrate that these difficult biblical texts can be resolved.

Professor Gleason Archer has written about Bible difficulties and concludes, “As I have dealt with one apparent discrepancy after another and have studied alleged contradictions between the biblical record and evidence of linguistics, archaeology, or science, my confidence in the trustworthiness of Scripture has been repeatedly certified and strengthened.”

The reliability of the gospels is also supported by what is called undesigned coincidences. Professor Tim McGrew has been on my radio program to talk about these, and his wife Lydia has written a book on the subject. The writer in one gospel provides part of a testimony, while the- writer of another gospel provides another key fact. These are not planned but give a fuller picture of the event. They are like pieces of a puzzle and provide yet another important piece of evidence for the internal test.

External Test

The external test looks at how the document aligns itself with facts, dates, and persons from its world. The facts from archaeology and history validate the historical accuracy of the Bible. In previous articles, we have provided many examples of archaeological verification of the historical accuracy of the Bible.{1}

Dr. William Albright concluded, “There can be no doubt that archaeology has confirmed the substantial historicity of the Bible.” Yale professor and expert on the Dead Sea Scrolls, Millar Burrows explained, “Archeological work has unquestionably strengthened confidence in the reliability of the scriptural record. More than one archaeologist has found his respect for the Bible increased by the experience of excavation in Palestine.”

One of the most famous and most significant archeological finds was the Dead Sea Scrolls. Over 800 fragments were found including a complete scroll of the book of Isaiah. It has provided a way to check the accuracy of the transmission of the Old Testament.

Another archaeological find occurred in 1993 when a stone monument fragment was discovered near the border of Israel and Syria. It mentions the “House of David” and implies a victory by Ben-Hadad, king of Damascus (1 Kings 15:20).

More recently, archaeologists uncovered a Curse Tablet found in Joshua’s altar on Mount Ebal (Joshua 8:30). This ancient Hebrew inscription is centuries older than any known Hebrew inscription from ancient Israel. This is the earliest recorded Divine name in Israel and supports the biblical date of the Exodus.

There are also archaeological finds that validate the New Testament. In 1961, archeological work at Caesarea Maritima discovered a stone with the name “Pontius Pilate.” He was a prefect of the Roman province of Judea and was responsible for ordering the crucifixion of Jesus.  More recently, a ring was found at the Herodium (a desert palace outside of Bethlehem) with the inscription “Pontius Pilate.” The ring was not fancy enough to have been worn by Pilate and was likely used for official communications.

Classical scholar and historian Colin Hemer chronicles Luke’s accuracy in the book of Acts. With painstaking detail, he identifies 84 facts in the last 16 chapters of the Book of Acts that have been confirmed by historical and archaeological research. This includes nautical details, names of gods, designation of magistrates, and proper names and titles.

Bibliographic Test

Now we will look at the bibliographic test. Since we do not have the original documents of any ancient literature, this test is used to evaluate the transmission from the original document to the manuscripts we possess today. The Bible is far superior to any ancient historical book in its- manuscript evidence with respect to time and the number of manuscripts.

Sir Frederic Kenyon observed, “In no other case is the interval of time between the composition of the book and the date of the earliest manuscripts so short as in that of the New Testament.”

Many of the books on apologetics or biblical reliability provide a chart of the gap between the original manuscript and the earliest copy that we have: Plato (1200 years), Thucydides, History (1300 years), and Tacitus, Annals (1000 years). That smallest gap is Homer’s Iliad (500 years). By contrast, the gap for the New Testament is just a few decades.

Above, we mentioned the importance of the Dead Sea Scrolls. Until their discovery, there was a significant gap between the original and the earliest copy (around AD 900). The discovery allowed us to now see there was an accurate transmission over a 1000-year period.

The number of manuscripts is also important. When we have more manuscripts, we can compare them and have a better understanding of what was written in the original document. We have seven copies of Plato, eight copies of Thucydides, and twenty copies of Tacitus. There are over six hundred copies of Homer’s Illiad.

By contrast, the number of manuscripts for the Bible is significant. The total number of Greek and non-Greek New Testament manuscripts is nearly 24,000. The number of Old Testament scrolls is more than 42,000. F.F. Bruce concludes, “There is n-o body of ancient literature in the world which enjoys such a wealth of good textual attestation as the New Testament.”

The early church fathers also quoted from the New Testament as they wrote to each other. We have more the 36,000 of scripture citations from them as well.

John Warwick Montgomery concluded, “To be skeptical of the resultant text of the New Testament books is to allow all of classical antiquity to slip into obscurity; for no documents of the ancient period are as well attested bibliographically as the New Testament.”

One Last Test: Prophecy

We have discussed three tests that show the reliability of the Bible, especially when compared to other literature of antiquity. The Bible passed the internal test because of its unity and cohesion. The Bible passed the external test because of the history and archaeology that confirms its accuracy. And the Bible passes the bibliographic test because of the number of manuscripts and the short time gap between the original and its copies.

But there is an additional test that only the Bible can meet. More than one-fourth of the Bible’s content was prophetic at the time that it was originally written. More than half of these 1000+ prophecies have been fulfilled down to the minutest detail. No other book (religious or secular) can make this claim.

Fifty years ago, J. Barton Payne compiled the Encyclopedia of Biblical Prophecy. It lists 1,239 prophecies in the Old Testament and 578 prophecies in the New Testament, for a total of 1,817. These encompass 8,352 verses.

In previous articles we have discussed the prophecies of the Messiah. Hundreds of prophecies written down in the Old Testament are literally fulfilled in the person of Jesus Christ.  For example, Zechariah records prophecies about the Messiah that were fulfilled by Jesus during the week He entered Jerusalem and was crucified. He predicted that the Messiah would enter Jerusalem riding a donkey (Zechariah 9:9). That was fulfilled during what we often call “Palm Sunday” (Matthew 21:5; Luke 19:32-37).

The price of his betrayal would be thirty pieces of silver (Zechariah 11:12-13) and the money would be cast onto the floor of the Temple. That was fulfilled by Judas and the chief priests (Matthew 27:3-10). Also, he predicted that the betrayal money would be used to buy a potter’s field- (Zechariah 11:13). We read about its fulfillment in Matthew 27:6-10.

Prophecy is history written before it happens and is another indication of the inspiration of the Bible. It also can give us confidence that prophecies that have not been fulfilled will be fulfilled in the future.

The Bible is historically accurate, and it also shows in many ways that it is also the inspired word of God.

Additional Resources

F. F. Bruce, The Books and the Parchments: How We Got Our English Bible, Old Tappan, NJ: Revell, 1984.

F. F. Bruce, The New Testament Documents: Are They Reliable? Downers Grove, IL: InterVarsity Press, 1964.

Colin Hemer, The Book of Acts in the Setting of Hellenistic History, Eisenbrauns reprint edition 1990.

Josh McDowell and Sean McDowell, Evidence That Demands a Verdict, Nashville, TN: Thomas Nelson, 2017.

Lydia McGrew, Hidden in Plain View: Undesigned Coincidences in the Gospels and Acts, Deward Publishing, 2017.

J. Barton Payne, Encyclopedia of Biblical Prophecy, London: Hodder and Stoughton, 1973.

Chauncey Saunders, Introduction to Research in English Literary History, New York: Macmillan, 1952.

Notes

1. probe.org/biblical-archaeology/, probe.org/archaeology-and-the-old-testament/,
probe.org/archaeology-and-the-old-testament/

©2024 Probe Ministries


Transhumanism and Artificial Intelligence

Kerby Anderson provides an overview of transhumanism and AI, considering its impact on us and our families.

Over the last few years, we have heard more pundits and futurists talk about transhumanism. What is this philosophy? How will it affect our families and us? How should a Christian think about transhumanism?

Transhumanism is an intellectual and cultural movement that seeks to transform the human condition. The leaders of this movement want to use the developing technologies to eliminate aging and enhance human potential (physical, psychological, and mental).

Nick Bostrom explains that transhumanism views human nature as a “work-in-progress, a half-baked beginning that we can learn to remold in desirable ways.” He goes on to explain the transhumanist vision: “Transhumanists hope that by responsible use of science, technology, and other rational means we shall eventually manage to become posthumans, beings with vastly greater capacities than present human beings have.”{1}

Two primary ways they want to do this is through genetic engineering and artificial intelligence. They want to genetically create “the new man,” and they want to use technology to merge humans with machines.

The genetic part of this equation claims that we can use gene splicing and other genetic modification techniques so that genes can be easily transferred between species. But we should be concerned about geneticists who want to create a superhuman race. Leon Kass warned that “Engineering the engineer seems to differ in kind from engineering the engine.”{2}

The other part of the equation concerns technology. The leaders of transhumanism believe we are on the cusp of a technological threshold in both artificial intelligence and human-machine technology.

The “humanism” in transhumanism reminds us that this is a philosophy rooted in Enlightenment humanism. But it is different. Whereas the goal of humanism was to develop the ideal human, the goal of transhumanism is to transcend what we have traditionally considered human.

The Transhumanist Declaration provides eight key points to describe what the signers believe should be the future of humans.{3} It begins with this claim: “Humanity stands to be profoundly affected by science and technology in the future. We envision the possibility of broadening human potential by overcoming aging, cognitive shortcomings, involuntary suffering, and our confinement to planet Earth.”

Two Principles of Transhumanism

Now I would like to look at the two foundational principles of transhumanism.

The first principle is “metaman.” Futurists predict that our current human condition will evolve into being a cyborg (short for cybernetic organism). Our bodies will be joined to machines as we “evolve” through technological progress.

Transhumanists believe we will have immense knowledge and information because of the rapid advances in artificial intelligence and computing power. These advances will eventually exceed human intelligence. Meanwhile, advances in genetic engineering will allow scientists to modify the human body to keep pace with these technological advances.

This is the two-fold hope of the transhumanists: artificial intelligence and genetic engineering. One represents biological change through mixing and matching genes. The other presents the merging of human intelligence with artificial intelligence.

In fact, the hope is to create a superorganism through the transference of genes between species. This may even eradicate the differences between species. One scientist even suggested that tampering with the genetic codes of all plants and animals on this planet would cause the “definition of human beings to drift.”{4} Humans would merge with the rest of nature, thereby creating a planetary superorganism he calls “Metaman.”

In essence, transhumanists would like to erase any distinction between human, other forms in nature, and machines. Humans would now control the future direction of evolution and merge all forms of life and non-life together in one enormous superorganism.

The second principle is “the singularity.” Transhumanists wait for the arrival of a technological threshold that will be achieved through artificial intelligence. Futurists predict that sometime in the middle of this century, we will achieve what transhumanists call “the singularity.”{5} The current distinction between humanity and nature and machine will fade and there will no longer be any barriers between the natural world and artificial world.

This utopian view assumes that humans will be able to transcend the limitations of our biological bodies and brains. There will no longer be any distinction between humans and machines. And this, say the transhumanists, will allow humanity to no longer be resigned to death as the end. All of this, they predict, will usher in a technological millennium.

History of Artificial Intelligence

The term artificial intelligence was coined in 1956 by the American computer scientist John McCarthy. He defines it as “getting a computer to do things which, when done by people, are said to involve intelligence.” Unfortunately, there is no standard definition of what constitutes AI. Part of the problem is the lack of agreement on what constitutes intelligence and how it relates to machines.

McCarthy proposes that “Intelligence is the computational part of the ability to achieve goals in the world. Varying kinds and degrees of intelligence occur in people, many animals, and some machines.”{6} This would include such capabilities as logic, reasoning, conceptualization, self-awareness, learning, emotional knowledge, planning, creativity, abstract thinking, and problem solving.

Researchers have for decades hoped to build machines that could do anything the human brain could do. Progress was slow for many decades but has accelerated in the last few years. A significant breakthrough occurred in 2012, when an idea called the neural network shifted the entire field. This is a mathematical system that learns skills by finding statistical patterns in enormous amounts of data.

The next big step came around 2018 with large language models. Companies such as Google, Microsoft, and OpenAI began building neural networks trained on vast amounts of text including digital books, academic papers, and Wikipedia articles. Surprisingly, these systems learned to write unique prose and computer code and to carry on sophisticated conversations. This breakthrough has been called “generative AI.”

These AI algorithms are based on intricate webs of neural networks and allow for what is considered “deep learning.” These advanced AI systems collect huge amounts of data and can correct mistakes and even anticipate future problems.

The benefits are significant. Factory automation, self-driving cars, efficient use of resources, correlating massive amounts of data, and fewer errors in medical diagnoses are just a few of the many ways in which AI will improve our lives in the 21st century.

Unfortunately, AI poses dangers to us.

Dangers of Artificial Intelligence

Although artificial intelligence offers some significant benefits, it also poses many dangers. The authors of the open letter on AI warn that human beings are not ready for a powerful AI under present conditions or even in the foreseeable future. What happens after AI becomes smarter than humans? That is a question that bothered Eliezer Yudkowsky. In his opinion piece for Time magazine, he argued that “We Need to Shut It All Down.”{7}

He warned that “Many researchers steeped in these issues, including myself, expect that the most likely result of building a superhumanly smart AI, under anything remotely like the current circumstances, is that literally everyone on Earth will die.” He doesn’t think this is merely a possibility but believes it is a virtual certainty.

He uses this illustration to drive home his point: “To visualize a hostile superhuman AI, don’t imagine a lifeless book-smart thinker dwelling inside the internet and sending ill-intentioned emails. Visualize an entire alien civilization, thinking at millions of times human speeds, initially confined to computers—in a world of creatures that are, from its perspective, very stupid and very slow.”

Bill Gates understands both the benefits and dangers of AI. He explains that the “development of AI is as fundamental as the creation of the microprocessor, the personal computer, the Internet, and the mobile phone.” While these changes in how we work, learn, and communicate are good, there is also “the possibility that AIs will run out of control.”{8}

He asks, “Could a machine decide that humans are a threat, conclude that its interests are different from ours, or simply stop caring about us?” He recognizes that “superintelligent AIs are in our future” and that they “will be able to do everything that a human brain can, but without any practical limits on the size of its memory or the speed at which it operates.” However, these “strong AIs” will “probably be able to establish their own goals.” Those would likely conflict with our best interests.

Notice the number of dystopian movies where the machines have taken over. That would include movies like 2001: A Space Odyssey, Avengers: Age of Ultron, I, Robot, the Matrix series, and the Terminator series. That is why many people fear how AI will be used in the future.

Biblical Perspective

How should Christians respond to transhumanism? We should begin by looking at the philosophical foundation of this movement. It begins with a belief that there is no God and we are responsible for our own destiny. It also is based upon an evolutionary foundation that assumes that we are the product of millions of years of chance process.

The leaders of transhumanism see genetic engineering as a tool to be used to speed up the process of evolution. We can use genetics to enhance and improve the human race. If we believe that humans are merely the product of the undirected force of evolution, then certainly intelligent scientists can “improve on nature.”

The evolutionary argument goes like this. Humans die due to some technological glitch (e.g., heart stops beating). Therefore, “Every technical problem has a technical solution. We don’t need to wait for the Second Coming in which to overcome death. A couple of geeks in a lab can do it. If traditionally death was the specialty of priests and theologians, now the engineers are taking over.”{9}

The leaders of transhumanism believe we should use technology to improve the human race so that we are perfect and immortal. In many ways, this technological imperative harkens back to the Tower of Babel (Genesis 11). Instead, we should use technology wisely as we exercise dominion over the world (Genesis 1:28).

Here are a few biblical principles. First, we begin with the reality that each human being in created in God’s image (Genesis 1:26-27, Psalm 139:13-16, Isaiah 43:6-7, Jeremiah 1:5, Ephesians 4:24). We have been given dominion and stewardship over the creation (Genesis 1:28, Colossians 1:16) and should reject any form of technology that would usurp or subvert that stewardship responsibility.

Second, humans are created as moral agents. Computer technology can aid us in making moral decisions because of its powerful ability to process data. But we can never cede our moral responsibility to those same computers. God will hold us responsible for the moral or immoral decisions we make (Roman 2:6-8, Galatians 5:19-21, 2 Peter 1:5-8). We should never give computers that authority.

We should reject the vision of transhumanism that looks forward to the day in which man and machine become one in the singularity. We must reject the idea that this is the next step in human evolution. We should reject the worship of technology and reject the idea that AI will make us more human. And we should reject the false utopian vision of a world when machines are given co-equal value to humans created in the image of God (Genesis 1:26-27).

Notes
1. Nick Bostrom, “Transhumanist Values,” Ethical Issues for the Twenty-First Century (2005): 3-14.
2. Kass, Leon. “The New Biology: What Price Relieving Man’s Estate?” Science, 19 November 1971, 779.
3. Transhumanism Declaration, www.humanityplus.org/the-transhumanist-declaration.
4. Gregory Stock, Metaman: The Merging of Humans and Machines Into a Global Superorganism, NY: Simon and Schuster, 165.
5. Ray Kurtzweil, The Singularity Is Near, NY: Penguin, 2005.
6. John McCarthy, “What is AI/Basic Questions,” jmc.stanford.edu/artificial-intelligence/what-is-ai/index.html
7. Eliezer Yudkowsky, “Pausing AI Developments Isn’t Enough. We Need to Shut it All Down,” Time, March 29, 2023.
8. Bill Gates, “The Age of AI has Begun,” March 21, 2023, www.gatesnotes.com/The-Age-of-AI-Has-Begun.
9. Yuval Noah Harari, Homo Deus: A Brief History of Tomorrow, London: Penguin, 2016, 23.

For Further Reading

Kerby Anderson, Christian Ethics in Plain Language, Nashville, TN: Thomas Nelson, 2005, chapter 20.
Kerby Anderson, Technology and Social Trends Cambridge, OH: Christian Publishers, 2016, chapter 3.
Jacob Shatzer, Transhumanism and the Image of God Downers Grove, IL: IVP Press, 2019.
Lawrence Terlizzese, Into the Void: The Coming Transhuman Transformation, Cambridge, OH: Christian Publishers, 2016.

©2024 Probe Ministries


Money Management in a Crisis

The COVID pandemic caused a worldwide financial crisis, making stewarding God’s money more important than ever. Kerby Anderson provides a biblical view of money, giving, debt, and savings.

A number of years ago, I wrote a book with the appropriate title, Making the Most of Your Money in Tough Times.{1} Although there have been tough times in the past, we certainly need some biblical wisdom about our money and how to manage it in our current circumstances. Here are some key principles that I discuss in that book and in a more recent book on the subject of Christians and Economics.{2}

Biblical View on Money

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Let’s start by correcting a common cliché that money is the root of all evil. Actually, the biblical passage says: “The love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness” (1 Timothy 6:10).

Money is not evil, but the love of money can be a concern. Money can be used to promote good or evil. Money can provide for your family, feed the poor, and promote the gospel. It can also be used to buy drugs, engage in prostitution, and destroy individuals and society.

The real question is: What is your attitude towards money? What do you plan to do with the financial resources God has placed into your hands? Jesus warned us that we should not love money because we cannot serve God and Mammon (Matthew 6:24). In order to have a proper biblical perspective on money, we need to understand what the Bible teaches about wealth and poverty.

While we are talking about money, let’s focus some attention on wealth. Within the Christian community, we are often bombarded with unbiblical views of wealth. At one extreme are those who preach a prosperity gospel of “health and wealth” for all believers. At the other extreme are radical Christians who condemn all wealth and imply that a rich Christian is a contradiction in terms.

What is a biblical view of wealth? First, wealth itself is not condemned. The Bible teaches that God gave material wealth to Abraham (Genesis 13), Isaac (Genesis 26), Jacob (Genesis 30), and Joseph (Genesis 39). Other characters in the Old Testament were also wealthy, such as Job (Job 42) and Solomon (1 Kings 3). In fact, we see in Job 42 that God once again blessed Job with material possessions after his trials. In Deuteronomy, Proverbs, and Ecclesiastes, wealth is seen as evidence of God’s blessing (Deuteronomy 8; 28; Proverbs 22:2; Ecclesiastes. 5:19).

Even though wealth might be an evidence of God’s blessing, believers are not to trust in it. Passages in the Old Testament and the New Testament teach that the believer should not trust in wealth but in God (Proverbs 11:4; 11:28; Jeremiah 9:23; 1 Timothy 6:17; James 1:11; 5:2).

Second, when wealthy people in the Bible were condemned, they were condemned for the means by which their riches were obtained, not for the riches themselves. The Old Testament prophet Amos railed against the injustice of obtaining wealth through oppression or fraud (4:11; 5:11). Micah spoke out against the unjust scales and light weights with which Israel defrauded the poor (6:1). Neither Amos nor Micah condemned wealth per se; they only denounced the unjust means by which it is sometimes achieved.

Third, Christians should be concerned about the effect wealth can have on our lives. We read in many passages that wealth often tempts us to forget about God. Proverbs 30:8-9 says: “Give me neither poverty nor riches; Feed me with the food that is my portion, That I not be full and deny You and say, ‘Who is the Lord?’” Hosea 13:6 says of those who were satisfied that “their heart became proud” and ultimately forget about the Lord.

Biblical View on Giving

In order to develop a biblical point of view on money, we should first focus on the subject of giving. The concept of the tithe in introduced in the Old Testament. The word tithe means “a tenth part.” Once you understand that someone who, say, makes $3000 a month and gives only $100 a month is not tithing. A number of studies have found that only 2-3 percent of households tithe their income to their church.

There is no explicit command in the New Testament to tithe. The primary reason is that the tithe was for the Levites and the priests. The substitutionary death of Christ for our sins did away with the need for a temple and priests.

In the New Testament, we do see numerous verses calling for believers to give. For example, we are to give to those who minister (1 Corinthians 16:1; Galatians 2:10). We are to give to those who trust God to supply their needs (Philippians 4:19). We are to give as God has prospered them (1 Corinthians 16:2) and are to give cheerfully (2 Corinthians 9:7). And the Bible teaches that we will ultimately give account of our stewardship (Romans 14:12).

The first century believers set a high standard for giving. They sold their goods and gave money to any believer in need (Acts 2:45). They sold their property and gave the entire amount to the work of the apostles (Acts 4:36-5:2).  And they also gave generously to the ministry of Paul (2 Corinthians 8:1-5) on a continual basis (Philippians 4:16-18).

Even though the tithe was no longer required, it appears that the early believers used the tithe as a base line for their giving. After all, a large majority of the first century believers were Jewish, and so they gave not only the tithe but above and beyond the requisite ten percent.

Paul makes it clear that Christians are not to give “grudgingly or under compulsion” but as each believer has “purposed in his heart” (2 Corinthians 9:7). Although the tithe was no longer the mandatory requirement, it seems to have provided a basis for voluntary giving by believers.

There is also a correlation between sowing and reaping. 2 Corinthians 9:6 says: “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.” Elsewhere in Scripture, we read that the size of a harvest corresponds to what we scatter. Proverbs 11:24-25 says: “There is one who scatters, and yet increases all the more, And there is one who withholds what is justly due, and yet it results only in want. The generous man will be prosperous, And he who waters will himself be watered.” Notice that a spiritual harvest may be different from the kind of seed that is sown. For example, a material seed (giving to ministry) may reap a spiritual harvest (1 Corinthians 9:9).

Finally, we are to give according to what we have purposed in our hearts. 2 Corinthians 9:7 says: “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”

Biblical View on Debt – Part 1

The Bible has a number of warnings concerning debt. Proverbs 22:7 says: “The rich rule over the poor, and the borrower is a servant to the lender.” When you borrow money and put yourself in debt, you put yourself in a situation where the lender has significant influence over you.

Many other verses in the Proverbs also warn about the potential danger of taking on debt, especially another person’s debt (Proverbs 17:18; 22:26-27; 27:13). While this does not mean that we can never be in debt, it does warn us about its dangers.

If you are debt free you are free to follow the Lord’s leading in your life. If you are in debt, you are constrained and become a servant to the lender. People who are in financial bondage are not emotionally or spiritually free. Their financial obligations wear heavy upon their mind and spirit.

The Bible also teaches that it is wrong to borrow and not repay. Psalm 37:21 says: “The wicked borrows and does not pay back, but the righteous is gracious and gives.”

Some have taught that Christians should never go into debt. The basis for that teaching is usually the passage in Romans 13:8 because it says: “Owe nothing to anyone.”

Although some have argued that this verse prohibits debt, the passage needs to be seen in context. This passage is not a specific teaching about debt but rather a summary of our duty as Christians to governmental authority. Paul is teaching that we should not owe anything to anyone (honor, taxes, etc.). But he is not teaching that we should never incur debt. While it is better that we are debt-free, this passage is not commanding us to never go into debt.

The Bible is filled with biblical passages that provide guidelines to lending and borrowing. If debt was always wrong, then these passages would not exist. After all, why have passages providing guidelines for debt if debt is not permitted? Certainly there would be a clear prohibition against debt. We should point out that the clear implication of Romans 13:8 is that we should pay our debts and it would be wise if we would pay our debts off a quickly as possible.

Biblical View on Debt – Part 2

One of the consequences of debt is that we can often deny reality. In order to realistically deal with the debt in our lives we need to get rid of some of the silly ideas running around in our heads.

For example, you are NOT going to win the lottery. Your debt problem is NOT going to go away if you just ignore it. And a computer glitch in your lender’s computer is NOT going to accidentally wipe out your financial records so that you don’t have to repay your debt.

Another consequence of debt is a loss of integrity. When we cannot pay, we start saying “the check’s in the mail” when it isn’t. We not only kid ourselves but we try to mislead others about the extent of our problem with debt.

Sometimes debt even leads to dishonesty. Psalm 37:21 says: “The wicked borrows and does not pay back.” We should repay our debts.

A third consequence of debt is addiction. Debt is addictive. Once in debt we begin to get comfortable with cars, consumer goods, furniture, etc. all funded through debt. Once we reach that comfort level, we go into further debt.

A final consequence of debt is stress. Stress experts have calculated the impact of various stress factors on our lives. Some of the greatest are death of a spouse and divorce. But it is amazing how many other stress factors are financially related (change in financial state, mortgage over $100,000). When we owe more than we can pay, we worry and feel a heavy load of stress that wouldn’t exist if we lived debt free.

Biblical View on Savings

Money Management BookletIt is always important for us to get out of debt. I have written another booklet on the subject of debt. If you are in debt or want to learn more about government debt and personal debt, I encourage you to obtain that booklet. Email me your name and address at [email protected] and I will send it to you.

We should not merely work to get out of debt and eventually break even. Savings and investing should be part of your budget and part of your life plan. Saving and investing are ultimately a means to an end. You may be saving for your kids’ college or saving for your retirement.

America used to be a nation of savers. In fact, thrift was a foundational element of American society. The architect Louis Sullivan even carved the word THRIFT over the door of his bank. Thrift was seen as a private moral virtue that made public prosperity possible. Americans supported institutions that encouraged savings.

The Bible encourages us to save. In Proverbs it encourages those who do not save to consider how a lowly creature like the ant prepares for the future. “Go to the ant, you sluggard; consider its ways and be wise! It has no commander, no overseer or ruler, yet it stores its provisions in summer and gathers its food at harvest” (Proverbs 6:6-8).

The writer of Proverbs also talks about how wise people save in contrast to foolish people who do not. “In the house of the wise are stores of choice food and oil, but a foolish man devours all he has” (Proverbs 21:20).

We should always have a budget. Author and speaker, John Maxwell, has a great definition of a budget: “A budget is people telling their money what to do instead of wondering where it went.” A budget is a plan for saving and spending.

The book of Proverbs admonishes us to plan. Proverbs 16:3 says, “Commit your works to the LORD And your plans will be established.” But as we develop these plans for the future, we also need to be sensitive to the Lord’s leading. “The mind of man plans his way, but the Lord directs his steps” (Proverbs 16:9).

The Bible promises that good things will happen when we plan. “Good planning and hard work lead to prosperity” (Proverbs 21:5, NLT). By contrast, the Bible also teaches that your plans will fail if these plans are not within the will of God. Isaiah 30:1 says, “’Destruction is certain for my rebellious children,’ says the Lord. ‘You make plans that are contrary to my will. You weave a web of plans that are not from my Spirit, thus piling up your sins.’”

If you do not have anything in savings, you need to begin by putting aside a cash reserve for emergencies. Proverbs 22:5 says, “The prudent sees danger and hides himself, but the simple go on and suffer for it.” Everyone needs a cash reserve for major emergencies (fire, tornado, earthquake) and even for small emergencies and inconveniences (broken appliance, car repair, flat tire).

Most financial advisors suggest that you have six months’ worth of income set aside for an emergency or unexpected expense. You may not have that set aside right now, but today is a good time to start setting aside some money. Make your first goal to set aside one month’s worth of income.

This has been a brief overview of money management. I encourage you to read books{3} and visit websites that will give you even more direction on how to use your money. The Bible provides insight in giving, savings, and debt. Apply these principles and allow God to bless you.

Notes

1. Kerby Anderson, Making the Most of Your Money in Tough Times *Eugene, OR: Harvest House), 2009.
2. Kerby Anderson, Christians and Economics (Cambridge, OH: Christian Publishing House), 2016).
3. Randy Alcorn, Money, Possession and Eternity (Wheaton, IL: Tyndale House), 2003.
Kerby Anderson, Christians and Economics (Cambridge, OH: Christian Publishing House), 2016.
Kerby Anderson, Making the Most of Your Money in Tough Times. (Eugene, OR: Harvest House), 2009.
Larry Burkett, How to Manage Your Money: An In-Depth Bible Study on Personal Finances (Chicago, IL: Moody), 2002.
Jay Richards, Money, Greed, and God (NY: Harper One), 2009.

©2020 Probe Ministries


Transgenderism

Kerby Anderson provides an overview of the transgender craze that has taken over the western world in the past ten years, drawing on startling insights from Abigail Shrier and Ryan Anderson.

Transgenderism is the belief that people have a “gender identity” that is distinct from their sex. If they feel there is a conflict between their gender and their sex, gender identity should take precedence. Although a very small fraction of the population may experience gender dysphoria, the current percentage of Americans identifying as transgender or nonbinary has exploded.

Gender Dysphoria Research

Irreversible DamageAbigail Shrier wrote about the transgender craze in her book Irreversible Damage: The Transgender Craze Seducing Our Daughters. When she joined me on my Point of View radio program, she explained that “gender dysphoria” was characterized by severe and persistent discomfort in one’s biological sex. It typically begins in early childhood. In previous generations, it afflicted a sliver of the population (roughly .01 percent) and occurred mostly in boys.

Prior to 2012, there was no scientific literature on girls (11-21) ever having developed gender dysphoria at all. Then the Western world experienced a sudden surge of adolescents claiming to have gender dysphoria and self-identifying as “transgender.”

In 2016, Lisa Littman (an ob-gyn, public health researcher) was scrolling through social media when she noticed a statistical peculiarity. Several adolescents (most of them girls) from a small town in Rhode Island had come out as transgender. In fact, they were all from the same friend group.

She admitted that she knew very little about gender dysphoria, but this statistical anomaly was interesting to her. And she then noticed there had been a sudden spike in the western world of girls experiencing gender dysphoria. She immersed herself in the scientific literature on gender dysphoria to try to understand what was happening. Perhaps it was due to increased social acceptance of LGBTQ people, but she suggested in a peer-reviewed paper that the girls might be rushing toward “transition” because of peer contagion. As you might imagine, her suggestion was roundly criticized. She was also accused of anti-trans bigotry.

In a subsequent research project, she collected data anonymously from 256 parents whose kids had not met the criteria of gender dysphoria in childhood, but suddenly identified as transgender in adolescence. She identified 16 traits in common. Here are a few.

• The vast majority have zero indicators of childhood gender dysphoria.

• Almost a third of them did not seem at all gender dysphoric.

• A majority had one or more psychiatric diagnosis and almost half were engaged in self-harm prior to the onset of dysphoria.

• Nearly 70 percent of the teenagers belonged to a peer group in which at least one friend had also come out as transgender.

• Among parents who knew their children’s social status, over 60 percent said the announcement brought a popularity boost.

• Over 88 percent of the parents surveyed reported being supportive of transgender rights.

How to Respond to the Transgender Moment

When Harry Became SallyRyan Anderson is the author of the book, When Harry Became Sally: Responding to the Transgender Moment. He explains how transgender ideology promotes the opportunity for children to change their gender with surgery and drugs. And parents “are told that puberty blockers and cross-sex hormones may be the only way to prevent their children from committing suicide.”

Ryan Anderson countered that the best studies of gender dysphoria have found “that between 80 and 95 percent of children who express a discordant gender identity will come to identify with their bodily sex if natural development is allowed to proceed.” He also documented that even children going through “transitioning” treatment still have an extraordinarily high rate of suicide attempts compared to the general population.

He reminded us that we should be tolerant and loving toward children (and adults) who struggle with their gender identity. But we should also be aware of the potential harm when transgender identity is normalized.

Unfortunately, we are living in a world where transgender activists want more than tolerance and kindness. They demand affirmation. We aren’t allowed to question whether using medical treatments to aid in transgender transformation is positive for children. In his book, Ryan Anderson shows that the best biology, psychology, and philosophy support an understanding of sex as a bodily reality. As he puts it: “Biology isn’t bigotry.”

Abigail Shrier also offers several suggestions. First, don’t get your kid a smartphone. She explains that nearly every problem teenagers face traces itself back to the introduction of the smartphone years ago.

Second, don’t relinquish your authority as a parent. You don’t have to go along with every idea your teenager has, nor do you have to go along with every educational or psychological fad being promoted in society.

Third, don’t support gender ideology in your child’s education. She provides an example of what happens when schools do a seminar on anorexia or suicide. Often the prevalence increases. A small number of students may have gender confusion or gender dysphoria. But talking about it will spread confusion.

Finally, don’t be afraid to admit that it’s wonderful to be a girl.

While she talks about the benefits and opportunities of being a girl, Christians can go even further. We believe God is responsible for who we are and what we are. Each one of us is created in God’s image (Genesis 1:26). We can celebrate girls and boys and encourage them to use their gender and their gifts to the glory of God (1 Corinthians 1:31).

©2023 Probe Ministries


Blessings and Judgment

The Bible offers principles concerning blessing and judgment concerning the nation of Israel. Do any of them apply to the United States? Kerby Anderson examines this question.

Is God blessing America? Will God bring judgment against America? These are questions I often hear, and yet rarely do we hear good answers to these questions. Part of the reason is that Christians haven’t really studied the subject of blessings and judgment.

Download the Podcast In this article we deal with this difficult and controversial subject. While we may not be able to come to definitive answers to all of these questions, I think we will have a better understanding of what blessings and judgment are from a biblical perspective.

When we think about this topic, often we are in two minds. On one hand, we believe that God is on our side and blessing us. After the attacks on 9/11, for example, we launched a war on terror and were generally convinced that God was on our side. At least we hoped that He was. Surely God could not be on the side of the terrorists.

On the other hand, we also wonder if God is ready to judge America. Given the evils of our society, isn’t it possible that God will judge America? Haven’t we exceeded what other nations have done that God has judged in the past?

In his book Is God on America’s Side?, Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. We will look at these in more depth below. But we should first acknowledge that God through His prophets clearly declared when he was bringing judgment. In those cases, we have special revelation to clearly show what God was doing. We do not have Old Testament prophets today, but that doesn’t stop Christians living in the church age from claiming (often inaccurately) that certain things are a judgment of God.

In the 1980s and 1990s we heard many suggest that AIDS was a judgment of God against homosexuality. In my book Living Ethically In the 90s I said that it did not look like a judgment from God. First, there were many who engaged in homosexual behavior who were not stricken with AIDS (many male homosexuals and nearly all lesbians were AIDS-free). Second, it struck many innocent victims (those who contracted the disease from blood transfusions). Was AIDS a judgment of God? I don’t think so.

When Hurricane Katrina struck New Orleans in 2005, people called into my talk show suggesting this was God’s judgment against the city because of its decadence. But then callers from the Gulf Coast called to say that the hurricane devastated their communities, destroying homes, businesses, and churches. Was God judging the righteous church-going people of the Gulf Coast? Was Hurricane Katrina a judgment of God? I don’t think so.

In this article we are going to look at blessings and judgments that are set forth by God in the Old Testament so that we truly understand what they are.

Seven Principles (Part 1)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The first principle is that God can both bless and curse a nation.{1}

When we sing “God Bless America” do we really mean it? I guess part of the answer to that question is what do most Americans mean by the word “God”? We say we believe in God, but many people believe in a god of their own construction. In a sense, most Americans embrace a god of our civil religion. This is not the God of the Bible.

R.C. Sproul says the god of this civil religion is without power: “He is a deity without sovereignty, a god without wrath, a judge without judgment, and a force without power.”{2} We have driven God from the public square, but we bring him back during times of crisis (like 9/11) but he is only allowed off the reservation for a short period of time.

We sing “God Bless America” but do we mean it? Nearly every political speech and every State of the Union address ends with the phrase, “May God bless America.” But what importance do we place in that phrase?

Contrast this with what God said in the Old Testament. God gave Israel a choice of either being blessed or being cursed. “See, I am setting before you today a blessing and a curse; the blessing, if you obey the commandments of the Lord your God, which I command you today; and the curse, if you do not obey the commandments of the Lord your God, but turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deuteronomy 11:26-28).

We should first acknowledge that Israel was unique because it had a covenant with God. America does not have a covenant with God. But it does still seem as if the principle of blessing and cursing can apply to nations today.

A second principle is that God judges nations based on the amount of light and opportunity they are given.{3} The Old Testament is a story of Israel. Other nations enter the story when they connect with Israel. Because Israel had a unique relationship with God, the nation was judged more strictly than its neighbors.

God was more patient with the Canaanites–it took four hundred years before their “cup of iniquity” was full, and then judgment fell on them. Likewise, Paul points out (Romans 2:12-15) that in the end time, God would individually judge Jews and Gentiles by the amount of light they had when they were alive.

A nation that is given the light of revelation will be held to greater account than a nation that is not.

Seven Principles (Part 2)

In his book Is God on America’s Side? Erwin Lutzer sets forth seven principles we can derive from the Old Testament about blessing and cursing. The third principle is that God sometimes uses exceedingly evil nations to judge those that are less evil.{4}

Israel was blessed with undeserved opportunities, yet were disobedient. God reveals to Isaiah that God would use the wicked nation of Assyria to judge Israel. “Ah, Assyria, the rod of my anger; the staff in their hands is my fury! Against a godless nation I send him, and against the people of my wrath I command him, to take spoil and seize plunder, and to tread them down like the mire of the streets” (Isaiah 10:5-6). In another instance, God reveals to Habakkuk that He was raising up the Chaldeans to march through the land, plundering, killing, and stealing (Habakkuk 1:5-11).

As I mentioned above, Christians are often of two minds when they think about America. On the one hand they believe America is a great country. We have been willing to rebuild countries after war or natural disaster. American missionaries travel around the world. Christians broadcast the gospel message around the world.

On the other hand, America is a decadent country. We are the leading exporters of pornography and movies that celebrate sex, violence, and profanity. We have aborted more than 50 million unborn babies. Our judicial system banishes God from public life. Will God use another nation to judge America?

A fourth principle is that when God judges a nation, the righteous suffer with the wicked.{5} A good example of this can be found in the book of Daniel. When God brought the Babylonians against Judah, Daniel and his friends were forced to accompany them.

We also see a parallel to this in manmade and natural disasters. Whether it is a terrorist attack or a hurricane or tsunami, we see that believers and nonbelievers die together. We live in a fallen world among fallen people. These actions (whether brought about by moral evil or physical evil) destroy lives and property in an indiscriminate way.

A fifth principle is that God’s judgments take various forms.{6} Sometimes it results in the destruction of our families. We can see this in God’s pronouncement in Deuteronomy 28:53-55. When the Israelites were forced to leave their homes to go to foreign lands, the warnings were fulfilled. Today we may not be forced into exile, but we wonder if “God is judging our families just the same. He is judging us for our immorality.”

In Deuteronomy 28:36-37, “The Lord will bring you and your king whom you set over you to a nation that neither you nor your fathers have known. And there you shall serve other gods of wood and stone.” When the ten tribes of Israel were exiled to Assyria, they were assimilated into the pagan culture and never heard from again.

Seven Principles (Part 3)

The sixth principle is that in judgment, God’s target is often His people, not just the pagans among them.{7}

Yes, it is true that God judges the wicked, but sometimes the real purpose of present judgments has more to do with the righteous than the wicked. Not only do we see this in the Old Testament, we also see this principle in the New Testament. 1 Peter 4:17-18 says: “For it is time for judgment to begin at the household of God; and if it begins with us, what will be the outcome for those who do not obey the gospel of God? And ‘If the righteous is scarcely saved, what will become of the ungodly and the sinner?’”

This raises a good question. If judgment begins at the house of God, is the church today under judgment? Have Christians become too worldly? Have Christians become too political and thus depend on government rather than on God? Have Christians become too materialistic? Someone has said we should change the motto on our coins from “In God we trust” to “In gold we trust.”

A seventh and final principle is that God sometimes reverses intended judgments.{8} We must begin with an observation. God’s blessing on any nation is undeserved. There is always sin and evil in the land. When God blesses us, either individually or corporately, it is an evidence of God’s grace.

Sometimes God calls for judgment but then spares a nation. A good example of that can be found in the life of Jonah. God called him to that city to preach repentance for their sins. He didn’t want to go because it was the capital city of the Assyrians who had committed genocide against Israel. But when Jonah finally obeyed God, the city was saved from judgment.

God also used Old Testament prophets to preach to Israel. But the people didn’t have a heart to care. Consider the ministry of Micah and Jeremiah. Actually, Micah preached a hundred years before Jeremiah and warned Judah that her “wound is incurable.” A century later, Jeremiah is brought before the priests and false prophets who want him killed. After hearing him, they appeal to the preaching of Micah (Jeremiah 16:19). King Hezekiah listened to Micah’s words and sought God who withheld judgment.

Erwin Lutzer gives another example from eighteenth century England. The country was in decline, but God reversed the trend through the preaching of John Wesley and George Whitefield.

Conclusion

I would like to conclude by returning to the questions about whether God is blessing or judging our nation.

First, we must acknowledge that no nation can claim that God is on its side. In fact, there is a long and sorry history of nations that have claimed this. And the “God is on our side mentality” has done much harm throughout the history of the church.

Kim Riddlebarger: “Instead of letting God be God, our sinful pride leads us to make such pronouncements that are not ours to make. In these cases, God is not sovereign, he is a mascot.”{9} As a nation, we must not claim that God is on our side.

This is also true in the political debates we have within this nation. Richard Land in his book, The Divided States of America, says: “What liberals and conservatives both are missing is that America has been blessed by God in unique ways—we are not just another country, but neither are we God’s special people. I do not believe that America is God’s chosen nation. God established one chosen nation and people: the Jews. We are not Israel. We do not have “God on our side.” We are not God’s gift to the world.{10}

This brings us back to the famous quote by Abraham Lincoln who was asked if God was on the side of the Union forces or the Confederate forces. He said: “I do not care whether God is on my side; the important question is whether I am on God’s side, for God is always right.”

Second, we should be careful not to quickly assume that a disease or a disaster is a judgment of God. Above I gave examples of people wrongly assuming that AIDS or Hurricane Katrina was a judgment of God.

We can take comfort in knowing that this isn’t just a problem in the twenty-first century. Apparently it was even a problem in the first century. The tower of Siloam fell and killed a number of people. It appears that those around Jesus thought it was a punishment for their sins. He counters this idea by saying: “Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? I tell you, no, but unless you repent, you will all likewise perish””(Luke 13:4-5).

We should wisely refrain from too quickly labeling a disease or disaster as a judgment of God. But we should take to heart the words of Jesus and focus on our need for salvation and repentance.

Notes

1. Erwin Lutzer, Is God on America’s Side? (Chicago: Moody, 2008), 11.
2. R.C. Sproul, When Worlds Collide (Wheaton: Crossway, 202), 63.
3. Lutzer, Is God on America’s Side?, 17.
4. Ibid., 25.
5. Ibid., 35.
6. Ibid., 41.
7. Ibid., 49.
8. Ibid., 65.
9. Kim Riddlebarger, “Using God,” Modern Reformation, November/December 2007, 14.
10. Richard Land, The Divided States of America (Nashville: Nelson, 2007), 197.

© Copyright 2009 Probe Ministries


Realignment of America

We are witnessing some dramatic changes in this country. The U.S. is experiencing various kinds of realignment: marriage and cohabitation, geography, political and economic.

In this article I want to talk about the realignment of America. We are witnessing some dramatic changes in this country. Some are political changes; some are economic changes; and some are geographic changes. If you are building a business, planting a church, or just trying to understand some of these fundamental changes, you need to pay attention to these changes in America.

download-podcastFirst, we need to understand the times in which we are living. 1 Chronicles 12:32 says that the sons of Issachar were “men who understood the times, with knowledge of what Israel should do.” Likewise we need to understand our time with knowledge of what we as Christians should do.

Second, we should also plan for the future. Isaiah 32:8 says that “the noble man devises noble plans, and by noble plans he stands.” You, your family, and your church should have plans for the future based upon some of the things we will be discussing.

Proverbs 16:9 says “the mind of man plans his way, but the Lord directs his steps.” So we should not only plan for the future, but commit those plans to the Lord and be sensitive to His leading in our lives.

One place where we see a dramatic shift in both attitudes and behavior is marriage. America is in the midst of redefining marriage. Some of these redefinitions are taking place in the legislatures and courtrooms. But marriage is also being redefined through cohabitation.

Over the last few decades, the U.S. Census Bureau has documented the increasing percentage of people who fit into the category of “adults living alone.” These are often lumped into a larger category of “non-family households.” Within this larger category are singles that are living alone as well as a growing number of unmarried, cohabiting couples that are “living together.” The U.S. Census Bureau estimated that in 2000 there were nearly ten million Americans living with an unmarried opposite-sex partner and another 1.2 million Americans living with a same-sex partner.

These numbers are unprecedented. It is estimated that during most of the 1960s and 1970s, only about a half a million Americans were living together. And by 1980, that number was just 1.5 million.{1} Now that number is more than twelve million.

Cohabiting couples are also changing the nature of marriage. Researchers estimate that half of Americans will cohabit at one time or another prior to marriage. And this arrangement often includes children. The traditional stereotype of two young, childless people living together is not completely accurate; currently, some forty percent of cohabiting relationships involve children.{2}

Marriage may not yet be in the endangered species list, but many more couples are choosing to live together rather than get married. This is just one example of the realignment of America.

Geographic Realignment

Another realignment in America is geographic realignment. If you haven’t noticed, people move around quite a bit. And I am not just talking about your neighbors who drove off the other day in a U-Haul truck. I am talking about the realignment of America.

I think we have all heard that the U.S. population is flowing from the Snow Belt to the Sun Belt. But Michael Barone in an article in The Wall Street Journal explains that the trends are a bit more complex than that.{3} Let’s start with what he calls the “Coastal Megalopolises” (New York, Los Angeles, Miami, etc.). Here you find that Americans are moving out and immigrants are moving in with a low net population growth.

Contrast this with what he called “the Interior Boomtowns.” Their population has grown eighteen percent in six years. And this means that the nation’s center of gravity is shifting. Dallas is now larger than San Francisco, Houston is larger than Boston, Charlotte is now larger than Milwaukee.

Another section would be the old Rust Belt. The six metro areas (Detroit, Pittsburgh, Cleveland, Milwaukee, Buffalo, Rochester) have lost population since 2000. And you also have “the Static Cities.” These eighteen metropolitan areas have little immigrant inflow and little domestic inflow or outflow.

The political impact of this realignment is significant. Many of the metro areas voted in significant proportions for John Kerry in 2004 while the Interior Boomtowns voted for George W. Bush. But there is more at stake than just the presidential election.

In less than two years we will have another census, and that will determine congressional districts. House seats and electoral votes will shift from New York, New Jersey, and Illinois to Texas, Florida, Georgia, Arizona, and Nevada.

That is why Michael Barone says in another column that it is time to throw out the old electoral maps.{4} The old maps with red states and blue states served us well for the last two presidential elections, but there is good evidence that it is now out-of-date. In 2000 and 2004, the Republicans nominated the same man, and the Democrats nominated men with similar views and backgrounds. All of that has changed in 2008.

It is clear that some of the states that went Democratic in 2004 may be available to Republicans. And it is also clear that some of the states that went Republican that same year are possibilities for the Democrats. And let’s not forget the surge of new voters coming into the electoral process that are potentially available to either candidate.

Social scientists say: “Demography is destiny.” That is a simple way of saying that demographic changes alter our future. But you don’t have to be a social scientist to see the impact. We all know that people move around, and that changes the political landscape.

Political Realignment

In addition to marriage and geographical realignment, political realignment is also taking place due to differences in fertility. Does fertility affect voting patterns? Apparently it does much more than we realize. And this has been a topic of discussion for both liberals and conservatives, Democrats and Republicans.

Arthur Brooks wrote about the “Fertility Gap” in a column in The Wall Street Journal.{5} He said: “Simply put, liberals have a big baby problem: They’re not having enough of them . . . and their pool of potential new voters is suffering as a result.”

Brooks noted that “…if you picked 100 unrelated politically liberal adults at random, you would find that they had, between them, 147 children. If you picked 100 conservatives, you would find 208 kids.” That is a “fertility gap” of forty-one percent.

We know that about eighty percent of people with an identifiable party preference grow up to vote essentially the same way as their parents. Brooks says that this “fertility gap” therefore “translates into lots more little Republicans than little Democrats to vote in future elections.” He also points out that over the past thirty years this gap has not been below twenty percent which he says explains to a large extent the current ineffectiveness of liberal youth voter campaigns.

Brooks also points out that the fertility gap “doesn’t budge when we correct for factors like age, income, education, sex, race—or even religion.” Even if all these factors are identical between a liberal and a conservative, “the liberal will still be 19 percentage points more likely to be childless than the conservative.” This fertility gap is real and will no doubt affect politics for many years to come.

So what could this mean for future presidential elections? Consider the key swing state of Ohio which is currently split fifty-fifty between left and right. If current patterns continue, Brooks estimates that Ohio will swing to the right and by 2012 will be fifty-four percent to forty-six percent. By 2020, it will be solidly conservative by a margin of fifty-nine percent to forty-one percent.

Now look at the state of California that tilts in favor of liberals by fifty-five percent to forty-five percent. By the year 2020, it will be swing conservative by a percentage of fifty-four percent to forty-six percent. The reason is due to the “fertility gap.”

Of course most people vote for politicians, personalities, and issues, not parties. But the general trend of the “fertility gap” cannot be ignored especially if Democrats continue to appeal to liberals and Republicans to conservatives.

Economic Realignment

Earlier we talked about political and geographical realignment in America. It turns out that some of that realignment is due to economic factors.

A recent survey by United Van Lines uncovers some interesting patterns of movement in America.{6} An average of twenty thousand Americans relocate across state lines each day for a record eight million Americans each year. The general pattern is for people to move from the Northeast and Midwest to the South and West. But the details are even more interesting than the general trends.

The survey found that the most reliable indicator of movement was income tax. People tend to move from states with high income-tax rates to states with little or no income taxes. Families are leaving Michigan, New York, New Jersey, Ohio, Pennsylvania, and Illinois. Now consider the eight states that have no income tax (Florida, Nevada, New Hampshire, South Dakota, Tennessee, Texas, Washington, and Wyoming). Every one of these states gained in net domestic migrants. And each one except Florida (which has sky-high property taxes) “ranked in the top 12 of destination states.”

In order to see the phenomenon in action, compare North Dakota to South Dakota. Both states are essentially the same in terms of geography and climate. But they couldn’t be more different in terms of migration. North Dakota lost a greater percentage of citizens than any other state except Michigan. South Dakota ranked in the top twelve states in terms of net domestic migration. People are moving out of North Dakota, but they are moving to South Dakota in droves. North Dakota has an income tax. South Dakota does not.

For many years now, demographers have noted the flight of upper income, educated families from California. California is the only Pacific Coast state to lose migrant population in 2007. One of the major reasons is the fact that California has the highest state income tax in the nation. So now more than one and a half million Californians have left the state in the last ten years.

So where are many of these people going? They are moving to neighboring Nevada, which has no income tax. “High income Californians can buy a house in Las Vegas for the amount they save in three or four years by not paying California income taxes.”

An old adage says high taxes don’t redistribute income, they redistribute people. Once again we see the realignment of America. People vote with their feet, and it seems that taxes are one of the reasons they leave one state for another state.

Income Realignment

I would like to conclude by looking once again at economic statistics, but this time focus on family income. If you turn on a television or open a newspaper, and you are certain to hear or read someone say that the rich are getting richer, and the poor are getting poorer. But would it surprise you to know that other governmental data says just the opposite?

The latest data from the U.S. Census Bureau does seem to indicate that the rich are getting richer while the poor are getting poorer. But these numbers do not reflect the economic improvement of individuals and families.

Data from the Internal Revenue Service does show this movement. It shows that people in the bottom fifth have nearly doubled their income in the last ten years. It also shows that the top one percent saw their incomes decline by twenty-six percent.{7}

Why do these two set of governmental statistics differ? It turns out that the IRS tracks people over time. After all, people don’t stay in the same income brackets throughout their lives. Millions of people move from one bracket to another.

The IRS tracks people each year and thus reflects real changes to real people while the Census Bureau merely creates the illusion of tracking people. The best way to follow people is to actually follow people. That’s what the IRS statistics do, and so they are more accurate.

What about the claims that family income has stagnated? First, we need to make a distinction between household income and per capita income. Household or family income can remain essentially unchanged for a decade while per capita income is increasing.

The reason is simple: the number of people per household and per family is declining. If annual household income is $60,000, the per capita income for a family of six would be $10,000 but for a family of three would be $20,000.

The difference in the number of people also affects economic statistics for different ethnic groups. Hispanics have higher household incomes than African-Americans. But blacks have higher individual incomes than Hispanics. The reason for the different is family size.

Second, we should also take a second look at the statistics that say income has stagnated. If we go back to the IRS numbers, we find that the average taxpayer’s real income has increased by twenty-four percent in the last decade.

The point to all of this is that economic statistics can sometimes be misleading. They may be true but they lead to misleading conclusions.

As we’ve seen, there have been some dramatic shifts in the social, political, economic, and geographic nature of this country. A wise and discerning Christian will pay attention to this realignment and make wise plans for the future. Isaiah 32:8 says that “the noble man devises noble plans, and by noble plans he stands.” As Christians we need to wisely plan for the future.

Notes

1. U. S. Bureau of the Census, Current Population Reports, Series P20-537; America’s Families and Living Arrangements: March 2000 and earlier reports.
2. Larry L. Bumpass, James A. Sweet, and Andrew Cherlin, “The Role of Cohabitation in the Declining Rates of Marriage,” Journal of Marriage and Family 53 (1991), 926.
3. Michael Barone, “The Realignment of America,” The Wall Street Journal, 8 May, 2007.
4. Michael Barone, “Throw Out the Old Electoral Maps in 2008,” Townhall.com, 1 March 2008.
5. Arthur C. Brooks, “The Fertility Gap,” The Wall Street Journal, 22 August 2006.
6. “States of Opportunity,” The Wall Street Journal, 12 February 2008.
7. Thomas Sowell, “Income Confusion,” Townhall.com, 21 November 2007.

© 2008 Probe Ministries


The Emerging Generation

Kerby Anderson examines the characteristics of the millennial generation and how pastors, Christian leaders, and the church can reach out to this emerging generation.

Millennial Generation and Faith

Awhile back USA Today had a front page article on the millennial generation and faith.{1} It demonstrates that even mainstream newspapers are noticing a disturbing trend that many of us in the Christian world have been talking about for some time.

The article started out by saying, “Most young adults today don’t pray, don’t worship and don’t read the Bible.” Those are conclusions that come not only from USA Today but from research done by the Barna Research Group, the Pew Forum on Religion & Public Life, and LifeWay Christian Resources. Although the numbers differ slightly between groups, they all come to essentially the same conclusion. This emerging generation is less religious and less committed to the Christian faith than any generation preceding it.

The LifeWay study concluded that two-thirds (65%) rarely or never pray with others. Two thirds (65%) rarely or never attend worship services. And two-thirds (67%) don’t read the Bible or other sacred texts. As you might imagine, their theology is not orthodox. For example, when asked if Jesus is the only path to heaven, half say yes and half say no. Not surprisingly, only 17% say they read the Bible daily.

How important is faith or spirituality to the millennial generation? Apparently, it isn’t very important. When asked what was “really important in life,” two thirds (68%) did not mention faith, religion, or spirituality. And that term “spirituality” is an important one to remember. Almost three-fourths (72%) agree that they’re more spiritual than religious. This reflects their world. Lots of books, movies, and Web sites now promote spirituality that is anything but Christian.

Among the two thirds (65%) who call themselves Christians, “many are either mushy Christians or Christians in name only.” That is the conclusion of Thom Rainer, president of LifeWay Christian Resources. “Most are just indifferent. The more precisely you try to measure their Christianity, the fewer you find committed to the faith.”

This also shows up in behavior and personal morality. This generation is twice as likely as the baby boom generation to have had multiple sex partners by age eighteen.{2} Substance abuse and cheating are common. There is a tendency toward “short-horizon thinking” with a “live today, for tomorrow we die” ethic. After all, they live in a pop culture with no absolutes that is awash in moral relativism.

Thom Rainer believes the church needs to take responsibility. He says, “We have dumbed down what it means to be part of the church so much that it means almost nothing, even to people who already say they are part of the church.”

It is time for Christian leaders and pastors to get serious about what is happening to this generation. They need to take note and develop creative ways to reach out to a generation that has not connected with church and basic Christian doctrine.

Psychological Characteristics

A special report on the millennial generation describes several aspects of what many are calling the emerging generation in addition to faith.{3}

One characteristic is narcissism. Jean Twenge and Keith Campbell talk about the “narcissism epidemic” in their book to describe the soaring rates of self-obsession, attention-seeking, and an entitlement mindset among the youth.{4} They report that narcissistic personality traits have risen as fast as obesity from the 1980s to the present.

The emerging generation is also uninhibited. They are much more likely than previous generations to be open about the intimate details of their lives. They are casual about personal matters and lack understanding of appropriate boundaries and propriety. They also show disrespect for privacy. They will often post details online in an exhibitionist manner not found in previous generations. We will talk about this later when discussing their connectedness through social networks like Facebook and MySpace.

The emerging generation is overly self-confident. Millennials are rarely told no. They have also felt special and have inflated expectations of their own abilities and potential. Part of that optimism comes from the fact that they have rarely been allowed to fail. They have played in organized sports where everyone gets a trophy. They go to school where grade inflation is rampant.

The emerging generation is slow to make decisions. This generation is apt to explore all of the possibilities before making a commitment. This is understandable. If there is anything we have learned over the years in the social sciences, it is this: as choice increases, commitment decreases. The more choices I have, the less committed I will probably be to any one of those choices. In fact, I might even become more confused with those choices.

Some have argued that this difficulty in making decisions does two things. First, it causes members of this generation to doubt their own judgments. They live in the world of uncertainty. Second, it forces them to rely on authority figures to tell them what to do.{5}

These characteristics of the emerging generation pose a challenge to the church but one that can be met by those who disciple and mentor them. Biblical teaching and interaction with members of this generation about their self-image and self-esteem is a key component. We should also be willing to address the complexity of the world with thoughtful biblical answers.

Social Characteristics

The emerging generation would like to change the world. Six out of ten (60%) say they feel personally responsible for making a difference in the world.{6} This is encouraging since there are other surveys that also show this generation to be isolated and self-focused. The church and Christian leaders may be able to focus on this desire to change the world in calling for them to become leaders and make a difference in their communities.

This generation is also driven by pragmatism. They want what works. The positive aspect of this is that they are focused on results and getting something done. But the negative part of this is that pragmatism easily can lead to an “end justifies the means” mentality that can rationalize immoral and unethical actions.

The emerging generation also lives in a world of complexity. David Kinnaman and Gabe Lyons talk about this in their book, unChristian: What a New Generation Really Thinks about Christianity.{7} They say those in this generation “relish mystery, uncertainty, ambiguity. They are not bothered by contradictions.” When faced with a paradox or questions, they don’t feel the need to rush to find answers.

Bill Perry, founder of the Recon generational college ministry, explains: “The established generation is more interested in the bottom line (truth, biblical worldview, right answers, etc.) and in getting there as quickly as possible. Not so with the emerging generation. For them, it’s as much the journey as the destination.”

A fourth characteristic of this generation is most disturbing. They have a negative view of the church. David Kinnaman and Gabe Lyons describe this in some detail in their book unChristian. This generation sees themselves as “outsiders.” They view the church as anti-homosexual, judgmental, political, and hypocritical. They see born-again Christians in a negative light.

We should not be surprised. Imagine if you grew up in a world where your perceptions of Christianity were informed by The Simpsons, Comedy Central, and Saturday Night Live. Imagine if whenever you went to the movies, any character who was a Christian was always portrayed in a negative light. New stories talk about scandals in government, scandals in business, and scandals in the church. It would be very hard to not be cynical about major institutions in society, including the church.

This is certainly a call for us to live a righteous and authentic life. If we do so, I believe we can have a positive impact on this emerging generation.

Social Connections

The emerging generation is extremely well connected. This is easily illustrated by their use of networking sites like Facebook and MySpace. They also value teamwork, even to the point of showing groupthink. They have lots of connections, but one wonders how many of these connections would actually be what most of us would consider to be “friends.” Yes, they are called friends on these networking sites, but they may actually be fairly superficial.

This leads to another characteristic of this generation. Most in this generation are lonely. Sean McDowell, in his book Apologetics for a New Generation, calls them the “loneliest generation” because their relationships are mostly on the surface and don’t meet the deepest need of their heart.{8} Shane Hipps has a different term. He calls them “digital natives.” Those in the millennial generation are so accustomed to mediated interaction that they find face-to-face interaction increasingly intolerable and undesirable. This is especially true when discussing a conflict.{9}

The emerging generation multitasks. They are the consummate multitaskers. Nearly one-third of 8- to 18-year olds say they multitask “most of the time” by doing homework, watching TV, sending text messages, surfing the Web, or listening to music. And they do all of this simultaneously.

First, this is dangerous. Researchers have found that talking or texting is much more dangerous than many of us might even imagine. The Center for Auto Safety has released hundreds of pages of research documenting the dangerous impact of cell phone use on America’s highways.{10} Talking or texting while driving is more dangerous than driving drunk.

Second, it is also relationally damaging. This generation thinks nothing of texting others while in the presence of other people. As we have just mentioned, they would rather send a text or e-mail than talk to a person face-to-face.

The emerging generation is overwhelmingly stressed out. One fourth of millennials feel unfulfilled in life, and nearly half say they are stressed out. This is twice the level of baby boomers. What is even more disturbing is that most parents are unaware of how stressed out their children are and how that is negatively impacting them. One very tragic result of this stress is the suicide rate. Suicide is the third leading cause of death among 15- to 24-year-olds.

Biblical Perspective

We noted that this is a generation that is narcissistic (2 Timothy 3:1-2) and overly self-confident. This is where the Bible and the church can provide perspective to a generation with great expectations and unwarranted confidence. Messages and Sunday school lessons along with discipleship programs aimed at issues like ego (Philippians 2:1-10), pride (Proverbs 16:18-19), and envy (Galatians 5:21) would be important to address some of these characteristics of the emerging generation.

This is a generation that finds it difficult to make decisions. Here is an opportunity to come alongside members of the emerging generation and provide them with biblical tools (2 Timothy 2:15) for wise and moral decision-making. Messages (sermons, lessons) on the importance of commitment and how following biblical principles concerning life decisions can develop confidence and responsibility would also be important.

Many in the emerging generation want to change the world. This is an opportunity for pastors, teachers, and mentors to challenge this generation to make an impact for Jesus Christ in our world. We should challenge them with the Great Commission (Matthew 28:19-20).

The emerging generation has a negative view of the church. When the institutional church has been wrong, we should be willingly to admit it. But we should also be alert to the fact that sometimes the criticisms we hear are unjustified. Skeptics might know someone who professes to be a Christian who they believe is a hypocrite. The person may not really be a Bible-believing Christian. Or he may not be representative of others in the same church.

We should also be willing to challenge the stereotype skeptics have of Christianity. If all they know of Christianity is what they see on television or read in the newspapers, they may not have an accurate view of Christianity.

This generation is also lonely and stressed out. They need to know how to develop deep, lasting relationships (Proverbs 18:24). They live in a world where relationships are disposable. It is a world where a “friend” on Facebook can “delete” them by hitting a key on their computer keyboard. They also need to learn how to develop friendships without becoming codependent.

They also need to know that a relationship with Christ provides a peace “which surpasses all comprehension” (Philippians 4:7). They may also need instruction on practical life issues and learn to develop healthy habits that develop their physical, emotional, and spiritual dimensions.

Pastors, church leaders, and individual Christians have an opportunity to make a positive impact on this emerging generation. Hopefully this has given you a better understanding of this generation and provided practical ideas for ministry.

Notes

1. Cathy Lynn Grossman, “Young adults less devoted to faith,” USA Today, 27 April 2010, 1A.
2. www.kff.org/youthhivstds/upload/U-S-Teen-Sexual-Activity-Fact-Sheet.pdf.
3. Jeff Myers and Paige Gutacker, A Special Report: Unraveling the Mysteries of the Millennial Generation, www.passingthebaton.org.
4. Jean M. Twenge and W. Keith Campbell, The Narcissism Epidemic: Living in the Age of Entitlement (NY: Free Press, 2009).
5. Ron Alsop, The Trophy Kids Grow Up: How the Millennial Generation is Shaking Up the Workplace (San Franciso, CA: Josey-Bass, 2008), pp. 12, 115.
6. Survey by Cone Inc., a communications agency, and Amp Insights, a marketing agency, 2006.
7. David Kinnaman and Gabe Lyons talk about this in their book, unChristian: What a New Generation Really Thinks about Christianity (Grand Rapids, MI: Baker Books, 2007).
8. Sean McDowell, Apologetics for a New Generation (Eugene, OR: Harvest House Publishing, 2009).
9. Shane Hipps, Lecture entitled “The Spirituality of the Cell Phone,” Q conference, Austin, TX, 28 April 2009.
10. Center for Auto Safety, www.autosafety.org.

© 2010 Probe Ministries


Influential Intellectuals

Kerby Anderson examines four famous intellectuals—Rousseau, Marx, Russell and Sartre, looking for reasons they are worth following and not finding much.

download-podcastOver the last two centuries, a few intellectuals have had a profound impact on Western Culture. British historian Paul Johnson writes about many of these influential intellectuals in his book, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky. In this article, we will look at four of the better-known intellectuals whose influence continues to this day.

Paul Johnson reminds us that over the past two centuries, the influence of these secular intellectuals has grown steadily. He believes it is the key factor in shaping the modern world. In fact, this is really a new phenomenon. It was only the decline of clerical power in the eighteenth century that allowed these men to have a more significant influence in society.

Each secular intellectual “brought to this self-appointed task a far more radical approach than his clerical predecessors. He felt himself bound by no corpus of revealed religion.”{1} For the first time, these intellectuals felt they alone could diagnose the ills of society and cure them without a need to refer to religion or past tradition.

One important characteristic of these new secular intellectuals was their desire to subject “religion and its protagonists to critical scrutiny.” And they pronounced harsh verdicts on priests and pastors about whether they could live up to their precepts.

After two centuries in which the influence of religion has declined and secular institutions have had a greater influence, Paul Johnson believes it is time to examine the record and influence of these secular intellectuals. In particular, he focuses on their moral and judgmental credentials. Do they have the right to tell the rest of us how to run our lives? How moral and just were they in their financial dealings and their sexual relationships? And how have their proposed systems stood up to the test of time?

I will give you a preview. These secular intellectuals lived decadent lives and mistreated so many people in their lives. Their proposed systems of politics, economics, and culture have been a failure and devastated
millions of lives.

What a contrast to the Christian message. Jesus lived a sinless life (1 John 3:5) even though He was tempted as we are (Hebrews 4:15). Jesus called on His disciples to follow Him (Matthew 4:19). Even the Apostle Paul encouraged Christians to follow his example as he followed the example of Christ (1 Corinthians 11:1).

Paul Johnson concludes his book with a number of examples of how some of these secular intellectuals addressed current political and social issues. He also points out that these intellectuals saw no incongruity in moving from their own discipline (where they are masters) to public affairs (where they have no expertise). In the end, we discover that they “are no wiser as mentors, or worthier as exemplars, than the witch doctors or priests of old.”{2}

Jean-Jacques Rousseau

Jean-Jacques Rousseau is a very influential intellectual. Many of our modern ideas of education were influenced to some degree by his treatise Émile. And even to this day many indirectly refer to some of his ideas found in the Social Contract that encapsulated his political philosophy.

Rousseau rejected the biblical narrative and instead believed that society was the reason we humans are defective. He argued, “When society evolves from its primitive state of nature to urban sophistication, man is corrupted.”{3}

Rousseau believed that you could improve human behavior (and even completely transform it) by changing the culture and the forces that produced it. In essence, he believed you can change human beings through social
engineering.

He was, no doubt, a difficult person to be around and very egotistical. Paul Johnson explains that “part of Rousseau’s vanity was that he believed himself incapable of base emotions.”{4} He also had a great deal of self-pity for his circumstances and had “a feeling that he was quite unlike other men, both in his sufferings and his qualities.”{5}

Paul Johnson also reminds us that Rousseau “quarreled, ferociously and usually permanently, with virtually everyone with whom he had close dealings, and especially those who befriended him; and it is impossible to study the painful and repetitive tale of these rows without reaching the conclusion that he was a mentally sick man.”{6}

Apparently, he cared little for those around him. For example, his foster-mother rescued him from destitution at least four times. But later when he did much better financially, and she became indigent, he did little for her.{7} His five children born to his mistress were abandoned to the orphanage hospital. He did not even know the dates of their births and took no interest in them.

Rousseau even acknowledged “that brooding on his conduct towards his children led him eventually to formulate theory of education he put forward in Émile. It also clearly helped to shape his Social Contract,
published the same year.”{8}

The only woman who ever loved Rousseau summed him up this way: “He was a pathetic figure, and I treated him with gentleness and kindness. He was an interesting madman.”{9}

In this article we are studying some of these secular intellectuals because they have had such a profound impact on our world even today. But as we can already see from the life of Rousseau and will see from some of the other men we will discuss below, they lived decadent lives. They really had no business telling the rest of us how to live our lives.

Karl Marx

Paul Johnson concludes that Marx “has had more impact on actual events, as well as on the minds of men and women, than any other intellectual in modern times.”{10}

Marx claimed that his philosophy was scientific. Paul Johnson disagrees and says it was not scientific. “He felt he had found a scientific explanation of human behavior in history akin to Darwin’s theology of evolution.”{11} Although Marx obtained a doctorate in philosophy he really wasn’t a scholar, at least in the traditional sense. He actually spent more time organizing the Communist League and collecting material.

Paul Johnson says there were three strands in Marx: the poet, the journalist, and the moralist. He used poetic imagery which actually became part of his political vision. He was also a journalist and fairly good one at that. He also made use of aphorisms. Many of the most famous were borrowed from others. Two of the best known are: “The proletarians have nothing to lose but their chains,” and “Religion in the opium of the people.”

The moral impulse of Marx began with “his hatred of usury and moneylenders.”{12} He believed that Jews had corrupted Christianity. His solution, therefore, was to abolish the Jewish attitude toward money. Ultimately, the Jews and the corrupted version of Christianity would disappear. Later Marx broadened his critique to blame the bourgeois class as a whole.

How did Marx treat others? “Marx quarreled with everyone with whom he associated” unless “he succeeded in dominating them completely.”{13} He also collected elaborate dossiers about his political rivals and enemies.”{14} Also, Marx “did not reject violence or even terrorism when it suited his tactics.”{15} Later Lenin, Stalin, and Mao would practice such violence on an enormous scale.

Central to his hatred of capitalism was probably his incompetence in handling money. He never seriously attempted to get and hold down a job. Instead, Engels became the primary source of income for Marx and his family. In fact, Engels nearly ended the relationship when he once received a letter from Marx that virtually ignored the death of a woman Engels loved and focused the rest of the letter asking for money.

Life for his wife Jenny and their children was a nightmare. In time her jewelry ended up at the pawnshop. “Their beds were sold to pay the butcher, milkman, chemist and baker.”{16} He even denied his daughters a satisfactory education. After his wife’s death, the family nursery-maid became his mistress and conceived a child whom Marx would never acknowledge. Once again, we see the decadent lives of these secular intellectuals.

Bertrand Russell

Paul Johnson says that “No intellectual in history offered advice to humanity over so long a period as Bertrand Russell.”{17} His first book was published when Queen Victoria was still alive, and his last book came out the year Richard Nixon resigned because of Watergate. He also wrote countless newspaper and magazine articles. He wrote so much because he found writing to be so easy, and he was well paid for it.

Russell was an orphan, but his parents (who were atheists) left instructions for him to be brought up on the teaching of John Stuart Mill.His grandmother, however, would have none of it and raised him in an atmosphere
of Bibles and Blue Books, taught by governesses and tutors. Nevertheless, he rejected religion as a teenager and remained an unbeliever the rest of his life.

“No man ever had a stronger confidence in the power of intellect, though he tended to see it almost as an abstract, disembodied force.”{18} For much “of his life he spent in telling the public what they ought to think and do, and this intellectual evangelism completely dominated the second half of his long life.”{19} On a number of occasions, he found himself in trouble with the law, being sued and fined for articles he wrote.

Paul Johnson remarked that “No one was more detached from physical reality than Russell. He could not work the simplest mechanical device or perform any of the routine tasks which even the most pampered man does without thinking.”{20}

He said that the First World War caused him to revise the views he held about human behavior, in part because he could not understand how people’s emotions function in wartime. Reading him produced “a sense of wonder in the normal reader that so clever a man could be so blind to human nature.”{21}

Bertrand Russell believed “that the ills of the world could be largely solved by logic, reason, and moderation.” But here was his inconsistency. “When preaching his humanist idealism, Russell set truth above any other consideration. But in a corner, he was liable—indeed likely—to try to lie his way out of it.”{22}

As we have documented with other secular intellectuals, Russell also exploited women (especially his wives) as well as others who worked with him. This does seem to be a pattern. When students are required to read the works of many these men, they are never told about their lives. Although we are supposed to respect their intellect, once we study their lives we find that there was very little to respect.

Jean-Paul Sartre

Paul Johnson concludes that “no philosopher this century has had so direct an impact on the minds and attitudes of so many human beings, especially young people, all over the world.”{23} Existentialism was a popular philosophy for decades. His plays were hits. His books sold in the millions.

He grew up as a spoiled child (his father dying when he was fifteen months), with his grandfather giving him the run of his library and his mother providing for him a childhood “paradise.” He enjoyed one of the best educations
and had a habit of reading three hundred books a year.

In some ways, World War II made Sartre, though the people around him found little use for him. He “was notorious for never taking a bath and being disgustingly dirty. What he did was write.”{24} He didn’t do anything to save the Jews. Instead, he “concentrated relentless on promoting his own career. He wrote furiously, plays, philosophy and novels, mainly in cafés.”{25}

Sartre is known for the philosophy of existentialism, though the word was not his. The press invented it, and he came to embrace it. He proposed his philosophy of human freedom at a time when people were hungry for it. But he also meant that the existentialist individual must live without excuses. That is the why he wrote that “Man is condemned to be free.”

Sartre’s companion through life was Simone de Beauvoir, who was a brilliant writer and philosopher. But he treated her “as a mistress, surrogate wife, cook and manager, female bodyguard, and nurse.”{26} He was “the archetype of what in the 1960s became known as a male chauvinist.”{27} He had numerous sexual liaisons that came and went with some regularity.

Paul Johnson concludes that “Sartre, like Russell, failed to achieve any kind of coherence and consistency in his views on public policy. No body of doctrine survived him.”{28} Apparently he stood for very little other than to be linked to the liberal Left.

In this article we have taken a brief look at the lives of some of the secular intellectuals who have had an influence in the world. They still have some influence, and so it is worth asking if we should accept their prescriptions.

These men all lived decadent lives. Most of them mistreated people in their lives. But even more disturbing is the fact that they proposed systems of politics, economics, and culture that have been a failure and devastated millions of lives. They do not deserve the prominence they are often given in our universities today. We are expected to revere them, but there is little in their lives to respect.

Notes

1. Paul Johnson, Intellectuals: From Marx and Tolstoy to Sartre and Chomsky (New York: Harper-Collins, 1988), 1.
2. Ibid., 34.
3. Ibid., 3.
4. Ibid., 10.
5. Ibid.
6. Ibid., 14.
7. Ibid., 19.
8. Ibid., 23.
9. Ibid., 27.
10. Ibid., 52.
11. Ibid.
12. Ibid., 57.
13. Ibid., 70.
14. Ibid., 71.
15. Ibid.
16. Ibid., 77.
17. Ibid., 197.
18. Ibid., 199.
19. Ibid.
20. Ibid., 202.
21. Ibid.
22. Ibid., 203.
23. Ibid., 225.
24. Ibid., 229.
25. Ibid., 230.
26. Ibid., 235.
27. Ibid., 236.
28. Ibid., 253.

©2018 Probe Ministries