How do we respond to calls to discuss justice in the church? Not only is this a hot issue right now, but it is a critical issue to discuss. Because it is crucial, we need to address it in the church.

Approaching the Conversation

Primarily, we need to be intentional about how we approach the conversation (and yes it should be a conversation, not just one person teaching or giving a monologue). First, we need to be extra intrigued as to why others think differently than we do. We need to let them talk and accept their reactions as genuine. We need to stay away from rejecting what is being told by attributing a bad intention.

Second, we need to take note of whether we are processing the information as facts, filters, or identity{1} on our part individually, but as well look to know where others are coming from and why. Our goal should always be understanding, not only of issues but also of other people’s perspectives.

Third, we need to be interested and ask questions, not to beat the other person but to seek reciprocal knowledge regarding why we differ or where the disagreements and pressure points are.

Fourth, we need to learn reflective listening, to correctly rephrase what we hear others to be saying in the tricky moments in a manner that reassures the other person: “This is what I hear you saying. Did I get it right? Do I understand you correctly?” The importance at this point is that the other person gets to decide whether he/she is being understood. By engaging in these approaches, what is hopefully conveyed to others is that the fundamental purpose of our discussion is to dialogue—to understand each other, not only find out who is correct.{2}

Defining Terms

As with almost any discussion today, I think it is necessary to define terms. This discussion especially calls for defining the term “justice” before we can even begin. For instance, when having this discussion are we saying merely “justice”, or the now popular term “social justice”, or a seemingly Christian claim to “biblical justice?” This alone takes up a good chunk of the discussion. Read how one popular journalist describes this dilemma: “I put on my prospector’s helmet and mined the literature for an agreed-upon definition of social justice. . . . What I found,” he bemoans, “was one deposit after another of fool’s gold. From labor unions to countless universities to gay rights groups to even the American Nazi Party, everyone insisted they were champions of social justice.”{3}

The word justice in Scripture means to prescribe the right way, {4} and the two key metaphors used in Scripture are level scales and an even path (Deuteronomy 16:18-20; Isaiah 1:16-17; Amos 5:21-25; Matthew 23:23). Now any variation of justice could refer to Christian attempts to eradicate human trafficking, help the inner-city needy, creating hospitals and orphanages, overturn racism, and safeguard the unborn. I propose we call this biblical justice and use a definition provided by pastor, speaker, and author Dr. Tony Evans: “The equitable and impartial application of the rule of God’s moral law in society.”{5} He arrives at this definition because God’s ways are just (Deuteronomy 32:4) and He is the supreme lawgiver (James 4:12), therefore His laws and judgments are just and righteous (Psalm 19:7-9; 111:7-8). Furthermore, they are to be applied with no partiality (Deuteronomy 1:17; Leviticus 19:15; Numbers 15:16).

What is social justice then? Recently, social justice has brought on an exceptionally charged political meaning. It turned into a brandishing poster for groups like Antifa, which finds physical aggression against persons who believe differently as both morally justified and tactically successful, and praises its underreported verbal beatings. Social justice is the brandishing poster for universities across the country where the “oppressor vs. oppressed” narrative of Antonio Gramsci and the Frankfurt School (Note: Oppression is a biblical term. The prophets precede these authors by millennia! The term or its presence in the world is not automatically in this area.), the deconstructionism of Michel Foucault and Jacques Derrida, and the gender and queer theory of Judith Butler have been inserted into the very definition of the term.{6}

As Evans summarizes,

Social justice has become a convoluted term meaning different things to different people. It is often used as a catchphrase for illegitimate forms of government that promote the redistribution of wealth as the collectivistic illegitimate expansion of civil government, which wrongly infringes on the jurisdictions of God’s other covenantal institutions (family and church).{7}

However biblical the roots of the term social justice are, it has been hijacked (still as some might criticize what is going on for other reasons). There is a concern labels can oversimplify matters and make binary classifications. Pitting “biblical justice” against “social justice” brands is making binary means of seeing ideas and dangers, creating a false dichotomy. Certainly, there are things that the “social justice” group is doing that is other than the biblical response to advocating justice. However, several of the concerns that they are raising are reasonable. One of the troubles is that they are recommending political solutions to problems that are beyond complicated and in the end need God’s divine change of individual hearts. But labels can also clarify distinctions between various models. Therefore, for the sake of clarity, I propose when we are discussing justice, we aim for the meaning of biblical justice. After clarifying and defining terms, we would want to check and make sure all interested parties are on the same page.

CRT

Now I we need to address Critical Race Theory (CRT) because I believe these ideas are a problem that infiltrate Christian thinking and the church. Legal scholar and law professor Richard Delgado defines CRT:

The critical race theory (CRT) movement is a collection of activists and scholars engaged in studying and transforming the relationship among race, racism, and power. The movement considers many of the same issues that conventional civil rights and ethnic studies discourses take up but places them in a broader perspective that includes economics, history, setting, group and self-interest, and emotions and the unconscious. Unlike traditional civil rights discourse, which stresses incrementalism and step-by-step progress, critical race theory questions the very foundations of the liberal order, including equality theory, legal reasoning, Enlightenment rationalism, and neutral principles of constitutional law. {8}

I think we can all agree racism is bad, and because CRT has been pushed to the forefront and claims to deal with the issue of racism, it has been extremely easy for Christians to adopt a terrible framework with good intentions. This needs to be corrected. Otherwise, it remains an elephant in the room especially for Neo-Fundamentalist Evangelicals and Mainstream Evangelicals (as defined by Michael Graham here).

As pastor and theologian Dr. Voddie Baucham points out, the movement has several qualities of a cult, including keeping near enough to the Bible to prevent instant exposure and concealing the truth that it has a different theology and a novel lexicon that deviates from Christian orthodoxy. In traditional cult style, they steal from the common and acknowledged, then immerse it with different connotation. {9} The worst part about this theory is there is no final solution to the problem. CRT just offers an endless cycle of division and racism at worst. At best, it draws attention to the sin of racism.

There is much more that can be said on this, and I would suggest anyone who wants to explore this more read the books listed in my bibliography below. Most of them cover CRT in some fashion.

Does Focusing on Biblical Justice Get Us Off Mission?

I want to address the concern of whether focusing on biblical justice gets the church off mission. I think the mission of the church is to equip the saints and make disciples. That is a broad vision. The question is still whether focusing on biblical justice is part of that mission. If it is not already clear in the definition of the term above (even the name biblical justice supplies a hint to this answer), I would like to clearly and explicitly answer whether this is part of the mission of the church.

The responsibility of the church is to perform biblical justice for the poor, orphans, widows, foreigners, enemies, oppressed, hungry, homeless, and needy. Scripture concerns biblical justice particularly to these parties as a main matter; for it is these parties that best denote the powerless in the world and take the burden of injustices. The church is not to harm or ostracize the poor (James 2:15-16), or to have status and racial prejudice (Galatians 2:11-14). Instead, the church is appointed to take on the basic needs of the disadvantaged. I would also point out (particularly for the Evangelical Christians) this does not mean promoting reckless handouts, which the Bible rigorously forbids (2 Thessalonians 3:10; Proverbs 6:9-11; 10:4; 13:18; 30-34).

Furthermore, Probe Ministries President Kerby Anderson made a marvelous point (to me over email) regarding Christians in the workforce: “ALL Christians are to be salt and light. But believers who are CALLED to positions related to justice (judges, lawyers, law enforcement, political leaders) are to use their gifts to promote justice. Not only is that not OFF MISSION, but it is exactly their mission in their job.”

Ultimately, doing justice satisfies the two highest commandments granted to us by Jesus: to love God and love others (Matthew 22:37-40). “Biblical justice is a foundational part of fulfilling the purpose of the church as intimated by the heart of God. It is a result of God’s people becoming one through being what God has called us to be and participating in what He has called us to do—justice.”{10}

Asians and Other Minorities

Usually, at least in our environment, the discussion about racial friction is likely a black/white discussion, although lately it has come to be obvious that this is not only a black-and-white discussion. Often, people of Asian background are not being addressed in any way. Now the COVID pandemic ignited some racial prejudice and hatred against Chinese individuals and other Asian individuals. What we are getting more in the news and social media is that for Asians, issues have shifted, and matters appear to be extremely different for them. So, you look at these events and, I believe for certain individuals, they are living with more concern since, whether they have faced that sort of prejudice, they are watching it being discussed in the news and on social media. So, for those that are reading this and even considering this for the first time, I want to point out what is truly a shortage of emotional quotient in the sense we relate with each other. Jesus speaks, “treat people the same way you want them to treat you.” {11} One of the shifts of philosophy demands that we manage to stop seeing people through a lens of stereotypes that we have, and see the one we are relating with individually. I believe it is extremely useful to think about our longing to develop the proper sort of community in our church. The further we take part and understand the various types of life encounters and experiences that individuals have, the richer we will be as we communicate with individuals.

Recommendations for the Church

As Tony Evans says, “Theology must never be limited to esoteric biblical conclusions void of practical strategies for bringing God’s truth to life through our obedience and good works.”{12} The church needs to take the lead in creating unity through clearly showing it in our lives. What I would recommend the church does is follow this three-point plan: {13}

1. Assemble: Unified Hallowed Meeting

Build a community-wide pastors’ group that meets consistently and holds a yearly sacred gathering (Isaiah 58:1-12; Ephesians 2:11-22).

a. Begin or enter a racially and denominationally varied community of kingdom-inclined pastors in our community region. A national group has already been formed at letstalklive.org/.

b. Come together consistently with kingdom-inclined pastors to improve relations, offer reciprocal support and to meet the demands of one another.

2. Address: Unified Caring Tone

Aggressively cultivate disciples who speak out with unified messaging, presenting biblical truths and answers on current social problems (John 17:13-23; Matthew 28:16-20).

a. Pursue common ground and common goals that encourage biblical answers to current problems needing to be tackled, instead of becoming caught on the areas of conflict. Demonstrate grace.

b. Hold conversation groups and prayer meetings to discover biblical responses to social problems.

3. Act: Unified Community Affect

Jointly organize our church to achieve a noticeable spirit of continuing good works enhancing the good of underserved neighborhoods (Jeremiah 29:5-7; Matthew 5:13-16).

a. Create a group for business leaders who would like to help in establishing work prospects and economic growth for underserved areas.

When we work together to Assemble, Address, and Act for God’s kingdom in the public, we will create a larger effect as one. The extent of our unity will affect the extent of our influence.

Notes

1. Darrell L. Bock, Cultural Intelligence (Nashville, TN: B&H Academic, 2020), 54-58.
2. These approaches and intentions are adapted from Bock, Cultural Intelligence, 59-60.
3. Jonah Goldberg, “The Problem with ‘Social Justice,’” Indy Star, February 6, 2019, www.indystar.com/story/opinion/2019/02/10/jonah-goldberg-the-problem-social-justice/2814705002/.
4. Tony Evans, Oneness Embraced (Chicago, IL: Moody Publishers, 2022), 328.
5. Evans, 329.
6. Thaddeus J. Williams, Confronting Injustice without Compromising Truth (Grand Rapids, MI: Zondervan, 2020), 4-5.
7. Evans, 328.
8. Richard Delgado, Critical Race Theory, Third Edition. NYU Press. Kindle Edition, p. 3.
9. Voddie T. Baucham Jr., Fault Lines (Washington, D.C.: Salem Books, 2021), 67.
10. Evans, 335.
11. New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995), Matthew 7:12.
12. Tony Evans, Kingdom Race Theology (Chicago: IL: Moody Publishers, 2022), 89.
13. Adapted from Kingdom Race Theology, 100.

Bibliography

Baucham Jr., Voddie T. Fault Lines, Washington, D.C.: Salem Books, 2021.

Bock, Darrell L. Cultural Intelligence. Nashville, TN: B&H Academic, 2020.

Delgado, Richard. Critical Race Theory, Third Edition. NYU Press. Kindle Edition.

Evans, Tony. Kingdom Race Theology. Chicago: IL: Moody Publishers, 2022.

Evans, Tony. Oneness Embraced. Chicago, IL: Moody Publishers, 2022.

Goldberg, Jonah. “The Problem with ‘Social Justice.” Indy Star. February 6, 2019.
www.indystar.com/story/opinion/2019/02/10/jonah-goldberg-the-problem-social-justice/2814705002/.

New American Standard Bible: 1995 Update. La Habra, CA: The Lockman Foundation, 1995.

Williams, Thaddeus J. Confronting Injustice without Compromising Truth. Grand Rapids, MI: Zondervan, 2020.

©2022 Probe Ministries

Sue Bohlin explores elements of a way of looking at life that provides a biblical world and life view.

What Is a Worldview?

A young Christian couple I know married with high hopes for the future. Within three years they were divorced; the husband handled his hatred for his job by snapping at his wife and retreating to online gaming, and the wife shut down her heart to him and opened it to someone else.

In her book Total Truth, Nancy Pearcey tells of a Christian lawyer whose job was to find loopholes in the contracts with clients his law firm wanted to get rid of—that is, which enabled his company to break promises.{1} She tells another story of a Christian who worked at an abortion facility and never saw any conflict between the Bible she studied and its command not to murder.{2}

This disconnect between biblical teaching and the way it’s lived out is not just an American problem. Many African Christians go to church on Sundays and pray to Jesus for healing or prosperity, but when He doesn’t answer the way they wanted, they go to the village witch doctor.

All these people profess to be Christ-followers and agree that the Bible is the Word of God, yet they don’t view reality or live out their lives as if Jesus were Lord and the Bible is true. They don’t have a biblical worldview. They don’t “think Christianly.”

Nancy Pearcey writes, “‘Thinking Christianly’ means understanding that Christianity gives the truth about the whole of reality, a perspective for interpreting every subject matter.”{3} It means we learn to interpret everything in light of its relationship to God. The title of Nancy’s book, Total Truth, reflects her premise: that Christianity is not just a collection of religious truths, it is total truth. Thinking Christianly—which equips us to then live out a biblical worldview—means we understand that natural and supernatural are seamlessly woven into one reality.

Our worldview is like an invisible pair of glasses through which we see reality and life. If we have the wrong prescription, the wrong beliefs and assumptions, what we see will be fuzzy and undependable. If we have the right prescription, we will see things as they are. The prescription of these glasses consists of our beliefs and the things we assume to be true. These beliefs and assumptions comprise the filter through which we experience and interpret life. And we all have a filter.

For example, let’s say you walk into a Walmart and discover you are their zillionth customer. Balloons drop, strobe lights go off, and you are handed a $1000 gift card, a trip to Disneyworld, and the keys to a new car. Your worldview will determine how you interpret that event. If you believe in fate, you will think, “It’s my lucky day! The stars are shining on me!” If you believe in only this physical, material universe, you will think, “Nice, but it’s a totally random and meaningless occurrence.” If you believe that Jesus is Lord over everything, you will think, “I so do not deserve this gift of grace, but I thank You for it, Lord. How do You want me to be a good steward of this amazing blessing?”

Everyone has a worldview, even though most people aren’t aware of it. We believe a biblical worldview is the right prescription for both living and understanding life.

Creation, Fall, and Redemption

My friend Dr. Jeff Myers of Summit Ministries says, “[A] person’s worldview is his default answers to life’s most pressing questions: Where did I come from? How should I live? What happens when I die?, and How do I know my answers to these questions are true?”{4}

We all buy into an overarching story that explains much of why things are the way they are. For example, people who believe in traditional folk religion (animism) believe there are spirits connected to every physical item and event and place, and this way of looking at life shapes their response to the things that happen in life. People who embrace pantheism—a view of life that sees everything connected as part of a divine but impersonal force with no personal God and no distinctions between good and evil—will respond differently.

If we draw our worldview from the story of God’s dealing with mankind from the Bible, a helpful way to structure it is terms of creation, fall, and redemption. They answer the big three universal questions: Where did we come from? Why are things so messed up? How can it be fixed? Everything that exists and everything that happens falls into one of these categories.

Creation answers the question, where did we come from? as well as a basic philosophical question, why is there something rather than nothing at all? God created us in His image for the purpose of having a relationship with us, and He created the universe and our world as well. This explains the exquisite design we see in the human body, right down to the molecular machines inside cells. Creation explains why the earth is so finely tuned for life—just the right distance from just the right kind of star and the right kind of moon, just the right temperature for liquid water, just the right kind of atmosphere for us to breathe.

The relational God, whose very being consists of Father, Son, and Holy Spirit, created us in His image to draw us into the circle of divine mutual love and fellowship and delight. The reason we are here is so God could lavish love on us by sharing Himself with us and inviting us to participate in the divine life. That explains why we are so relational, and why we need and enjoy other people. It explains why we are hard-wired to be spiritual—because He made us for Himself, and He is spirit. He created the universe and our planet as an expression of His love and glory, and because physical people need a physical place to live. A beautiful God creating us in His image explains why we love beauty in the world, in art, in music, and in every other expression of human culture.

The Fall answers the question, what went wrong? Adam and Eve’s rebellion against God brought sin into His marvelous creation, resulting in brokenness, blindness, and nothing working the way it did in the perfect, pre-fall world. The fall explains why death feels so unnatural, why there is suffering and sickness. It explains why there is moral evil like murder, rape and theft, and why there is natural evil like earthquakes and tsunamis and tornadoes. Many people are angry at God at these things. But they are all effects of the fall. He didn’t create the world this way; we’re the ones who messed it up. This fallen world breaks His heart far more than it breaks ours.

The good news is Redemption. God is working to set things right and restore His damaged, distorted creation. This explains why our souls long for justice, for the wicked to face the consequences of their evil choices, and for things to be fair and right. A just God will fulfill our longing for justice. He will make the wrongs right and the shattered whole. Good will triumph over evil once and for all. God’s promise of restoration explains why we still long for the perfection of Eden, even while we live immersed in a world and relationships that are far from perfect: He’s going to bring it back. The Lord Jesus Christ, who came to earth as fully God and fully man, living as one of us and then dying in our place, rising again, and ascending back to the Father’s right hand, promises He is making all things new (Rev. 21:5). God’s got a plan and He’s working it!

Living in Two Worlds

One of my favorite things to do is go snorkeling in the crystal clear waters of the Caribbean. When I’m wearing a mask and a snorkel tube, I can float on the water’s surface and enjoy the beautiful fish and corals that live in the underwater world. But I can also breathe air from the above-water world. When I’m snorkeling, I get to enjoy two worlds, two spheres of life, at the same time.

This is a picture of what it looks like to live out a biblical worldview. Paul exhorts us to focus “not [on] the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal” (2 Cor. 4:18). We live in a physical world, but looking at life biblically also means living in awareness of the unseen, eternal spiritual reality that also surrounds us. Many believers make the mistake of living as if they were functional naturalists—as if the material, physical world were all there is.

Thinking biblically means staying aware and focused on the spiritual and eternal part of life, letting that guide our interpretation of physical and temporal events. That doesn’t mean dismissing or denying the physical, living like some sort of ascetic who refuses to engage with the world; we just keep it in perspective.

I believe this is what the Lord Jesus intended when He said to “seek first the Kingdom of God” (Matt. 6:33). The physical world is so in-your-face about its reality—especially when we get tired, hungry, thirsty every day—that we don’t have any trouble being aware of this sphere of life. But focusing on (or even just staying aware of) the unseen, eternal part of life, like donning snorkel gear and going face-down in the water, allows us to function in both worlds at the same time. Next time you’re in a group where people share prayer requests, pay attention to how many of them are in the physical realm: health, finances, jobs, etc. These things are important, but according to Jesus’ priorities, the Kingdom —the unseen realm where He is Lord—is more important. I wonder what would happen if our prayer requests started reflecting this priority?

The seventeenth century monk Brother Lawrence lived out an important spiritual discipline he called “practicing the presence of God.” When we do this, we are able to process the heartbreak of living in a fallen world and the apparent unfairness of what looks like evil winning. When we read what the prophet Habbakuk wrote, and what Asaph recorded in Psalm 73, we see what it looks like to remember that God is sovereign, and He is able to make all things work together for good for those who love God and are called according to His purpose (Rom. 8:28). It helps us see all people as beloved image bearers for whom Christ died, even the jerks who cut us off in traffic. It helps us remember that what may feel like a bizarre random event may actually be the attack of spiritual warfare. It helps us balance our now-fallen feelings, which were impacted by the Fall like everything else, with the truth of God’s word. For example, one Christian woman filed for divorce from her husband with no biblical grounds, claiming that it must be okay since she didn’t feel “convicted by God.”

Thinking biblically means cultivating an awareness of the spiritual realm: the eternally important things, and the activity of God, angels, and demons. It’s like going through life wearing snorkel gear!

Refusing the Sacred/Secular Split

Have you ever heard someone saying something like, “Well, I personally oppose abortion, but I would never say that it’s wrong for anyone else because that’s a private issue.” Or, do you give ten percent of what you think of as your money to the Lord because that’s His portion? Do you think of your spiritual life as time spent reading the Bible and going to church, but the rest of the week is yours? One of the ways Christians fail to live out a biblical worldview is when we buy into the false division of the sacred and the secular.

Thinking biblically means not only believing that Jesus is Lord at the moment of our deaths, but He is also Lord over every aspect of our lives and every aspect of His creation. He created this world, He owns it, He entered it, and He redeemed it. He created us in His image, and then commanded us to take the salt and light of our image-bearing influence into every aspect of life: business, science, law, education, politics, and art, to name a few. The “Creation Mandate” is found in Genesis 1:2:

God blessed them; and God said to them, “Be fruitful and multiply, and fill the earth, and subdue it; and rule over the fish of the sea and over the birds of the sky and over every living thing that moves on the earth” (emphasis mine).

Let’s look at some examples:

• I’ve had a freelance calligraphy business for thirty years. Beyond showing honesty and integrity in my business dealings, there is also value in the beauty I bring into people’s lives through my hand lettering as a reflection of God’s beauty.

• All of my husband Ray’s education is in biology. He lives out his biblical worldview by seeking to explore and understand God’s creation through science, then explaining it to others in a way that gives glory to God.

• Christian educators who express a biblical worldview are teaching about God’s world and God’s truths whether they mention Him or not. Whether it’s the glorious patterns of mathematics or the themes of great literature, the Lordship of Christ ties it all together.

• My son’s undergraduate education was in art, and we loved seeing how he wove his biblical worldview into his art pieces. He suggests that a Christian artist has the opportunity to express both the brokenness of life in a fallen world as well as the hope and redemption found in Christ.

• Christians in law can live out their biblical worldview by using their knowledge of the law to create protection for the weak and defenseless, to criminalize criminal behavior, and to codify making restitution, all of which are biblical values.

One element of living out a biblical worldview is refusing to compartmentalize life into our religious activities and then everything else, as if spiritual truth and concepts were unrelated to how we live our lives. One of my dear friends has lived in moral and emotional purity for three years after repenting of her lesbian relationship. The temptation can be strong some days, but she consistently chooses Jesus over her feelings. One day her supervisor, who goes to a large church, asked if she were gay. My friend replied that she used to claim a gay identity, but she’s been emotionally and sexually sober for three years. Her supervisor asked why, and my friend said, “Because it’s sin! It’s not God’s design or intention.”

“Oh, it’s not sin!” her supervisor cheerfully assured her. “God wants you to be happy! You just need to find the right girl and settle down.” My friend is living out a biblical worldview; her Christian supervisor , who most definitely does not, relegates the Bible to religious topics that don’t intersect with where the rest of life is lived. (Not only that: the Enemy used the supervisor’s lies and wrong beliefs to harass my friend as part of an all-out spiritual warfare attack.)

Jesus is Lord, and He loves and provides for His creation through people, whether we are delivering milk or delivering babies, serving in the military or the government, growing corn or managing hedge funds, raising our family or even serving in ministry. It’s all God’s work and we get to share in it (1 Cor. 3:9). Just as we can’t divide colors into sacred and secular, we shouldn’t do it with the rest of life either.

Processing Life Through a Biblical Worldview

I said earlier that a worldview is like a pair of glasses that is comprised of our beliefs and assumptions through which we see and interpret life. My husband, Ray, and I got a chance to put our biblical worldview into practice a few years ago when someone ran a red light and slammed into his car. He sustained a concussion but, miraculously, no cuts or scratches or broken anything. It took almost a year for him to recover from both the impact on his body and the mental fuzziness of his concussion.

As we processed this accident and the difficulties that unfolded from it, we experienced the wisdom that comes from interpreting life according to the truth of God’s word. Other worldviews would have interpreted this experience differently:

• Naturalism, the belief that the physical world is all there is, and there is no spiritual or supernatural component to life, would say, “Ray was in a car wreck, but there’s no meaning to it. It was just another accident; everything is an accident without purpose. Whether he survived or had been killed, ultimately that wouldn’t make any difference anyway since all of life is a random, meaningless existence.”

• Pantheism, the belief that all of life is a spiritual reality and the physical world is an illusion, would say, “Ray, his car, the other driver, and her car, are all part of ‘the one,’ the unifying essence of the universe. All of these particulars are an illusion, since there is only one reality where everything and everyone is divine.” And since many pantheists also share many of Eastern mysticism’s beliefs, we would hear, “Ray must have done something terrible in a previous life to have experienced this trauma in this life. He was working off his bad karma from an earlier existence.”

• Traditional folk religion (Animism), the belief that the spirit world is constantly manipulating life in the physical world, because there is a spirit or spiritual force behind every event, might say, “Ray must have made some spirit angry with him. He needs to say some magic words or burn some incense or build an altar or do something to get the angry spirit to not be angry with him anymore.”

Since we seek to make the truth of God’s word the pair of glasses through which we view life, our filter includes the question, what does God say about this? Together, we practiced responding to this trauma according to our Christian worldview.

The most important truth was that God exists, and He has revealed Himself to be all-powerful and all-knowing. That means that getting “t-boned” was not a random accident that just happened. We reminded ourselves that He was still sovereign; a loving God was in control, even though He allowed Ray to get hit and his car totaled by a driver without insurance. God is all-powerful and could have prevented the accident, but for some reason He didn’t. We determined to trust Him even though He wasn’t explaining Himself.

This was a very bad car wreck, and the witnesses couldn’t believe he wasn’t killed instantly. Instead, he was protected from serious injury. We have thanked God many times for His amazing protection that resulted in 100% recovery.

Ray experienced very real pain and suffering, but we know from the Bible where that comes from: the fall of man is responsible for most pain and all suffering. He was not troubled by the possibility that his suffering might be meaningless because there was no one “up there” or “out there” giving meaning to it, like the view of life that atheists and agnostics have to face.

Ray’s car wreck had a special impact on me. At the time, I was dealing with my fear for my son’s safety since he was about to enter the Air Force during a war. Because Ray’s car wreck happened just three blocks from home, God impressed on me that His protection has nothing to do with geography. The best place to be, the safest place to be, is in God’s hand, and He has promised that no one can snatch us from His hand (John 8:28-29). I sensed Him impressing me that I could trust Him with my son the same way He protected my husband from lasting damage.

I hope this article helps you grow in your ability to think biblically so you can see life as it really is—one reality comprised of both the physical and spiritual, God’s world, God’s life—that He invites you into.

Notes

1. Nancy Pearcey, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton, Ill.: Crossway Books, 2004), 31.
2. Ibid., 97-98.
3. Ibid., 34.
4. Email from Dr. Jeff Myers, April 19, 2011.

© 2011 Probe Ministries

Sue Bohlin exposes some of the lies being told about the transgender deception in our culture.

I am deeply concerned about how the cultural narrative about transgender keeps ratcheting up. I believe this is a massive display of spiritual warfare, where the enemy of our souls is screaming lies about gender and identity—especially to teens and younger and younger children. Jesus warned us that the devil’s agenda is to “steal, kill and destroy” (John 10:10), and this deception about gender is, I believe, one of the most wicked and insidious deceptions he’s ever come up with.

Consider some of the lies that have become commonplace:

“People can be born into the wrong body.”

This represents a thinking disorder, not a biological problem. There is no such thing as being born into the wrong body; God creates each person’s body exactly as He wants us (Ps. 139:13-16). There is a false dichotomy between the body and the person, as if they could be separated. But God makes us spirit/soul/body, a unified whole.

Studies have reliably demonstrated that the vast majority of children allowed to go through puberty resolved their discomfort with their bodies. There is something about going through puberty, with the massive hormonal changes that bring a child’s body into adulthood, that resets the vast majority of discomfort-which is a normal part of adolescence. Change is uncomfortable for most people, but it’s an essential part of being human. The best solution to gender dysphoria is “watchful waiting.”

The idea of being born into the wrong body is as nonsensical as being born into the wrong species.

“If you are uncomfortable with your body, it probably means you’re transgender.”

Traversing the path from child body to adult body can be hard and confusing. There is a massive influx of sex hormones on top of significant body changes that can happen relatively quickly. No wonder there can be discomfort in the adolescent body!

Particularly in our highly sexualized culture, many girls are dismayed by the attention they receive from their developing breasts. One teenage boy told me that he hated the internal storm that higher levels of testosterone caused in his brain. These are normal degrees of discomfort. The solution to this kind of discomfort is to grow in resilience, not to embrace the magical thinking that being the other gender will solve the problem.

One parent made this insightful comment on the online Substack “Parents with Inconvenient Truths about Trans”:

“I know we did it from love, but we raised a generation of children who have NEVER been uncomfortable. We’ve loved them and sheltered them and kept them from all harm, and then they hit puberty, which is inherently a time of uncomfortableness. Then we tell them that if they are uneasy about these changes they are trans. It’s like we wrote a script for this to all happen.” (pitt.substack.com/p/an-unremarkable-story-from-the-age/comments)

Kids who are uncomfortable with their bodies need compassion and understanding. They need to be reassured that “this too shall pass.” They do not need to be given an untrue label.

“People are the gender they prefer to be.”

Feelings do not determine reality. If someone feels like they want to be a cat or iguana or peacock, that doesn’t make it so. Feelings need to be submitted to the reality of the world God created.

Transgender ideology elevates feelings above what is objectively true. That doesn’t work with gravity; it isn’t going to work with gender issues either.

Social contagion (especially those on Tumblr) results in massive numbers of teen girls identifying as trans. The same social pressures that have resulted in anorexia and cutting in the past are now producing huge numbers of girls declaring they are trans.

The very wise Abigail Shrier, author of Irreversible Damage: The Transgender Crazy Seducing Our Daughters, writes, “The teen girls susceptible to this social contagion are the same high-anxiety, depressive girls who struggle socially in adolescence and tend to hate their bodies.” [Gender Ideology Run Amok | Imprimis (imprimis.hillsdale.edu/gender-ideology-run-amok/)]

“Transwomen are women.”

No. People with XY chromosomes are male.

Only people who possess female biology are female.

Males who possess larger lung capacity, longer and stronger bones, higher metabolism, greater strength and speed than females, have an advantage over females.

People born male, who can only father babies and never give birth to them, are not women.

Men declaring they are women are trying to erase the boundaries of femaleness, which is a form of bullying and disrespect.

“Mental health issues and autism have nothing to do with transgender.”

There is a very high prevalence of depression, anxiety, and self-harm in those identifying as trans. Instead of referring to a gender clinic, it would be wiser and more loving to investigate the mental health pressures experienced by those who say they are trans.

Many people embracing a transgender identity are on the autism spectrum; they already feel a lack of connection with others. It’s not surprising they also feel a lack of connection with their own bodies.

“For those therapists (gender idealogues), the parents are the problem. Not the child’s social anxiety, autism, irrational thinking, or social media addiction. No, the issue is mom and dad’s refusal to embrace their teen’s two-week-old identity and allow a kid to run the show.” -Dr. Miriam Grossman, psychiatrist and therapist (thefederalist.com/2021/11/11/therapists-have-betrayed-the-parents-of-gender-confused-kids-and-therell-be-hell-to-pay/)]

“Social transitioning and medical transitioning (puberty blockers, cross-sex hormones) are reversible.”

Pretending to be the other sex (social transitioning) can’t be undone because it creates personal history. For example, a boy identifying as and pretending to be a girl lives a childhood of practicing lying about reality. He will never experience getting his first period as girls do because he will never menstruate. He cannot enter the world of females because he’s not a female.

Medical transitioning—administering cross-sex hormones and puberty-blockers— results in:
•  Deepened voice and hair loss in females
•  Decreased bone and muscle growth
•  Infertility
•  Vaginal and uterine atrophy
•  Preventing the body from maturing sexually (ending up with a child’s genitals), which also prevents the possibility of normal sexual experience or pleasure
•  Greater risk of: heart attack, endometrial cancer, testicular cancer, obesity

There are no longitudinal studies on use of puberty blockers and cross-sex hormones in children. It is wrong and evil to make this promise when we just don’t know the long-term effects of unnatural chemicals in the body.

Adults taking hormone replacement therapy, such as menopausal women and rare medical conditions, are warned of the health risks. Going on hormones that are natural to one’s sex can make one a permanent medical patient. Going on hormones of the opposite sex will make one a permanent medical patient. (Which also means a vast, reliable stream of income to the pharmaceutical industry and the hormone-prescribing physicians.)

Amputating healthy body parts does not create the opposite sex, it mutilates one’s body. Surgeries cannot be reversed. This is a particularly evil and heartbreaking lie.

“Not allowing someone to transition will make them commit suicide.”

There is little evidence of this in children/teens. The few studies that exist were poorly constructed and poorly analyzed.

Kids are instructed via social media on what to say to get their way. Playing the suicide card is breathtakingly effective to get parents to give in.

In reality? A Swedish study discovered that those who transitioned were 19 times more likely to attempt or commit suicide than the general population.

We are called to speak the truth in love (Ephesians 4:15), not cooperate with a delusion or fantasy. The pro-transgender idealogues are lying, whether they know it or not. At the very least, they are being used as puppets by demonic forces that are out to hurt and destroy people loved by God, made in His image, and created with His good choice of either male or female.

 

This blog post originally appeared at blogs.bible.org/the-lies-you-hear-about-transgender/ on July 19, 2022.

T.S. Weaver investigates ways by which one can employ cultural methods to make the gospel appealing. He concentrates on one piece of culture and expresses a few ideas on how it can be used in the defense of the faith.

Is the pandemic over yet? If we can count the fact that the U.S. has lifted COVID-19 test requirement for international travel as an indicator, I think it’s safe to say it is. Regardless, I think we have had enough time to reflect on its impact. The pandemic was an extraordinary blow in 2020. I can remember how it all unfolded like it was yesterday. Everything shut down and my fiancé at the time started working from home (at my apartment mostly because she did not have internet at hers) and I followed suit about a week later, and the infamous toilet paper hoarding began around the nation. Around two years later, the pandemic acts as the backdrop to daily living, and my now-wife is still working from home.

We are rethinking the way we do a lot of things. As one commentator said, “A global health crisis has exposed outdated economic, political and social systems. For the first time since the Industrial Revolution, we have the facility to reimagine our world.”{1} While I am not sure what all he means by that, and how much of it is an exaggeration, I can agree the crisis changed things. This same commentator, Kian Bakhtiari, has predicted seven cultural trends “that will shape the next decade.”{2} I would call them “cultural texts.” According to Kevin Vanhoozer, each cultural text “has meaning to the extent that it communicates something about our values, our concerns, and our self-understanding.”{3} Bakhtiari lists his observed cultural texts as:

• a return to traditions
• metaverse jurisdiction
• creator inequality
• divisions in diversity
• ethical investment
• employee activism
• consumerism in crisis

Bakhtiari says,

Uncertainty has created a strong nostalgia for the good old days and a newfound desire to be rooted in tradition. We, humans, tell ourselves stories to make sense of the world. Stories make us feel like we have control. They allow people to find meaning where there is chaos. In moments of crisis, we often choose to escape the present by seeking refuge in the past.{4]

Has he been reading Joshua Chatraw (author of Telling a Better Story) or Paul Gould (author of Cultural Apologetics)? Chatraw explains the problem with the current cultural narratives that makes even more sense of Bakhtiari:

Something’s missing. There is a shallowness that gnaws away at the fleeting happiness these narratives offer. The realities of life have a way of applying such pressure at times even the cynic can’t help but peer into the secular crevasses beneath his feet. People can’t help but feel the existential angst when the script they’ve assumed begins to break down.{5}

Like Ursula Le Guin says, “There have been great societies that did not use the wheel, but there have been no societies that did not tell stories.”{6} Chatraw again says, “Despite the cries of those who claim that we as modern enlightened people should come of age and simply logic-chop our way to truth, story still remains our lingua franca.”{7}

Bakhtiari takes this story/narrative idea in the direction of connecting with the past via tradition. The first example he gives is something I was completely unaware of and do not understand, but I am not surprised. His example is Gen-Z’s fascination with Y2K fashion, 90s sitcoms and even wired headphones. First, let us all just acknowledge Gen-Zs are weird. During my internship at Probe Ministries, one of the things I learned is that Gen-Zs drive mentors nuts because they are so hard to understand and connect with. Second, I did not even know there was such a thing as Y2K fashion. Strangely, even though I do not understand the appeal with these things other than just they are “old,” I have noticed a similar fascination with Mason jars.

All this said, I still do not understand what Bakhtiari means by tradition in this context. He somewhat clarifies by pointing out how globalization attributes to the feeling of losing “local traditions and identity.” His proposed solution for global brands is that

They need to find ways to remain culturally relevant in different markets—with divergent needs and values—while maintaining global consistency. This can only be achieved by working with local markets to produce consumer segments, including different communities and sub-cultures.{8}

Admittedly, I wish he would have gotten more specific, but I often find that when people talk about culture, it is usually in broad strokes and abstract thoughts. I have deciphered what I think he meant by tradition, how it affects culture, and how it is charmed.

Disillusionment

But how did we get to the point that traditions or old stuff have become so attractive to people? For C.S. Lewis there is a “narrative embedded within the deeper structures of the created order, which enables, shapes and moulds the construction and narration of human stories.”{9} I believe there is also a narrative embedded within cultural structures. Again, Bakhtiari believes globalization is the problem. So what story is globalization telling us? Bakhtiari thinks the story goes something like,

Many countries and communities feel like they have lost their local traditions and identity. The move towards localization is further compounded by nations prioritizing self-reliance. As demonstrated with the rise of populism in advanced economies.{10}

Should we quit telling stories altogether? We are too enlightened for stories, right? As Chatraw says, “Human potentiality is reached not by giving up on stories, which we can’t really do, but by embracing the true story of the world—the story that elucidates all other stories.”{11} More on that true story later.

Back to globalism and the desire to return to traditions. What is really happening in culture, and what Bakhtiari does not fully grasp, is that we are in a trance from materialism. There is a collective yearning to connect with the transcendent, a reminiscence for an enchanted universe, something past the usual, that will not leave us. This is what the return to tradition is about. Therefore, Gen Zs are fascinated by Y2k fashion and things of the past.

Therefore, there is an obsession with Mason jars. Moderns assert all is matter, while they show a profound desire to relate to something outside the physical earth. The outcome is a silly and eventually inadequate effort to discover meaning, purpose, and identity in dull obsessions.

What this reveals about how our culture thinks is that we are “sensate,” as philosopher Paul Gould has articulated.{12} We are obsessed with the material and the physical to the exclusion of the immaterial and spiritual. As C.S Lewis has portrayed, we are concentrating on the “stream of experience.”{13} Gould has said, “Our whole education system trains us to fix our minds upon the material world.”{14} We turn out to be obsessed with the now, with lack of thinking of the past (hence the attempted solution to connect with the past via Y2K fashion). The thinking of our culture is superficial and absent of skill to think truly around issues that really matter . . . just look at social media. Most people are driven to a greater extent by emotion and want than by good sense.

It is one thing to think thoughts, but another to live out actions. I just heard on the news the other night an attorney shared her favorite quote that went something like, “It is one thing to think about your values, it is entirely different to live them. That shows what you believe.” So how does our culture live? What do people believe? Looking to Gould’s analysis again, he argues we are hedonistic.{15} We go from one craving to the next, stuffing ourselves with delights that supply an instant carnal gratification, which turn out either to be a passing flame or new addiction. We have a robust wish to improve fairness, defend the weak and persecuted, and fulfill the wants of all persons. This appeal eventually drops short though, as we hold a disillusioned picture of life and have adopted the parallel principles of greed, decadence, and utilitarianism.

Allure

I hypothesize there is something deeper going on with the desire to return to traditions. The reason Gen Zs and others are becoming obsessed with the past is because it awakens a desire for transcendence. 90s sitcoms take us back and ask us to travel in the direction of the target of our yearning. In the mystical autobiography Surprised by Joy, C.S. Lewis recalls three initial events where he roused a yearning for the divine.{16} His earliest event of deep yearning was “the memory of a memory.” While he paused near a currant bush on a summer day there unexpectedly began in him “the memory of that earlier morning at the Old House—when my brother had brought his toy garden into the nursery.”{18} Before in his biography, Lewis had depicted the toy garden as “the first beauty I ever knew.”{19} While Lewis remained gazing away at the scenery, a feeling similar to “enormous bliss” swirled in him.{20} His recollection of that previous recollection stirred inside him a natural yearning for beauty.

Lewis’s next installment of passionate longing happened after he read Beatrix Potter’s Squirrel Nutkin. While he read the tale, Lewis was unsettled “with what I can only describe as the Idea of Autumn.”{21} Once more, his feelings and his yearnings were taken to something lost from his life. A third peek of inspiration arrived out of poetry. While he casually flipped through Longfellow’s Saga of King Olaf, he fell upon this:

I heard a voice that cried,
Balder the beautiful
Is dead, is dead{22}

Lewis writes, “I knew nothing about Balder; but I instantly was uplifted into huge regions of northern sky, I desired with almost sickening intensity something never to be described (except that it is cold, spacious, severe, pale, and remote).”{23} Every one of these events had a little in common: “an unsatisfied desire which is itself more desirable than any other satisfaction. I call it Joy.”{24} Note Lewis’s yearning for the sublime (what he refers to as Joy) was roused out of a recollection of a toy garden, a tale, and a poem.

These are all images of some sort, whether recalled from the past or evoked from reading. James K.A. Smith says, “Our orientation to the world begins from, and lives off of, the fuel of our bodies, including the ‘images’ of the world that are absorbed by our bodies.”{25} Frequently it is the “aesthetic currency of the imagination—story, poetry, music, symbols, and images”{26} that awaken our desire for the transcendent. In a strange way, I think the “return to traditions” examples Bakhtiari uses such as fashion, wired headphones, and sitcoms represent different memories, symbols, and images that evoke “traditional” feelings for Gen Zs, that are a call to return home—that is the transcendent source.

We Cannot Get Home on Our Own

I think Gen Zs, by returning to traditions, are trying to find their path home by chasing (old) possessions. This method is a stalemate. This self-redemption proposal fails since it does not properly identify the underlying trouble. Our trouble is not a shortage of junk. Our trouble is transgression: humankind is justly guilty to God and merits conviction and accusation. The result of human transgression is death—separation from God. There is no self-redemption, no path home on our own. This is awful news.

Only God, who is wealthy in compassion, has worked out something for man. This is great news: God’s answer to mortal disaster—His salvage strategy. This strategy climaxed in the coming of Jesus, His death on the cross that paid the price of transgression for man, and His resurrection proving He is God. Jesus offers us a path home. Jesus declares, “I am the way, and the truth, and the life; no one comes to the Father but through Me.”{27} C.S. Lewis says, “The thing you long for summons you away from self. . . . Out of our selves, into Christ, we must go.”{28}Gould said, “Paradoxically, if we aim for home and happiness, we won’t find it. We must instead aim at something else—or better, someone else—and along the way, we will find shalom.”{29} As Jesus spoke,

If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. For whoever wishes to save his life will lose it; but whoever loses his life for My sake will find it. For what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul?{30}

You will either receive the joy and home God gives, or perpetually go hungry. The choice is yours.

Notes
1. www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

2. www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

3. Kevin Vanhoozer, “What Is Everyday Theology? How and Why Christians Should Read Culture,” Everyday Theology: How to Read Cultural Texts and Interpret Trends, ed. Kevin J. Vanhoozer, Charles A. Anderson, Michael J. Sleasman (Grand Rapids, Mich.: Baker, 2007), 26.

<4. www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

5. Joshua D. Chatraw, Telling a Better Story (Grand Rapids, MI: Zondervan Reflective, 2020), 7.

6. Ursula K. Le Guin, The Language of the Night: Essays on Fantasy and Science Fiction (London: Women’s Press, 1989), 25.

7. Chatraw, 17.

8. www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

9. Alister E. McGrath, The Intellectual World of C.S. Lewis (Malden, MA: Wiley-Blackwell, 2014), 65.

10. www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

11. Chatraw, 18.

12. Paul Gould, Cultural Apologetics (Grand Rapids, MI: Zondervan, 2019), 28.

13. C.S. Lewis, The Screwtape Letters (Westwood, NJ: Barbour, 1990), 11.

14. Paul Gould, Cultural Apologetics (Grand Rapids, MI: Zondervan, 2019), 28.

15. Ibid.

16. C.S. Lewis, Surprised by Joy: The Shape of My Early Life (New York: Harcourt, 1955).

17. Lewis, Surprised by Joy, 16.

18. Ibid.

19. Lewis, Surprised by Joy, 7.

20. Lewis, Surprised by Joy, 16.

21. Ibid.

22. Lewis, Surprised by Joy, 17.

23. Ibid.

24. Lewis, Surprised by Joy, 17-18.

25. James K.A. Smith, Imaging the Kingdom: How Worship Works (Grand Rapids: Baker Academic, 2013), 17.

26. James K.A. Smith, You Are What You Love (Grand Rapids: Brazos, 2016), 129.

27. New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995), John 14:6.

28. C.S. Lewis, The Problem of Pain (New York: HarperCollins, 2001), 154.

29. Paul Gould, Cultural Apologetics (Grand Rapids, MI: Zondervan, 2019), 205.

30. New American Standard Bible: 1995 Update (La Habra, CA: The Lockman Foundation, 1995), Matthew 16:24-26.

BIBLIOGRAPHY

Chatraw, Joshua D. Telling a Better Story. Grand Rapids, MI: Zondervan Reflective, 2020.

Gould, Paul. Cultural Apologetics. Grand Rapids, MI: Zondervan, 2019.

www.forbes.com/sites/kianbakhtiari/2022/02/20/7-cultural-trends-that-will-shape-2022-and-beyond/?sh=52aeb883768f

Lewis, C.S. Surprised by Joy: The Shape of My Early Life. New York: Harcourt, 1955.

Lewis, C.S. The Problem of Pain. New York: HarperCollins, 2001.

Lewis, C.S. The Screwtape Letters. Westwood, NJ: Barbour, 1990.

McGrath, Alister, E. The Intellectual World of C.S. Lewis. Malden, MA: Wiley-Blackwell, 2014.

New American Standard Bible: 1995 Update. La Habra, CA: The Lockman Foundation, 1995.

Ryrie, Charles Caldwell. Ryrie Study Bible. The Moody Bible Institute of Chicago, 2011.

Smith, James K.A. Imaging the Kingdom: How Worship Works. Grand Rapids: Baker Academic, 2013.

Smith, James K.A. You Are What You Love. Grand Rapids: Brazos, 2016.

Vanhoozer, Kevin. “What Is Everyday Theology? How and Why Christians Should Read Culture.” Everyday Theology:
How to Read Cultural Texts and Interpret Trends. ed. Kevin J. Vanhoozer, Charles A. Anderson, Michael J. Sleasman. Grand Rapids, Mich.: Baker, 2007.

©2022 Probe Ministries

Dr. Ray Bohlin provides an overview of the first section of a landmark book on theistic evolution, showing why evolution doesn’t hold up to scrutiny.

Three Good Reasons for People of Faith to Reject Darwin’s Explanation of Life

In this article I’m discussing the first of four sections in the book, Theistic Evolution: A Scientific, Philosophical, and Theological Critique.{1} I’ll be covering five chapters from the section, “The Failure of Neo-Darwinism.” First we’ll look at Doug Axe’s chapter titled, “Three Good Reasons for People of Faith to Reject Darwin’s Explanation of Life.”

I need to let you know from the start that I totally disagree with any theistic evolutionary perspective. As a biologist, I see no reason for any accommodation since Darwinism should be rejected on purely scientific grounds.

But moving along, Axe makes three points in this chapter. First, that there is a cost to any theistic evolution position. Second, Darwin’s view of life is false. Third, the reasons for the accommodation are confused. I want to focus on his first point that accommodating Darwin’s view of life within traditional faith is costly. He begins with a familiar quotation from the Book of Job 39:26-27. “Is it by your understanding that the hawk soars and spreads his wings toward the south? Is it at your command that the eagle mounts up and makes his nest on high?” Eventually, Job was appropriately humbled as he responded later in Job 42:3, “I have uttered what I did not understand, things too wonderful for me, which I did not know.” And if you don’t agree, then you should try to make an eagle. Oh, we can create flying toys with flapping wings and all, but these don’t come close to an actual eagle or hawk. These toys must be made on an assembly line with humans adding parts until the “eagle” is complete. With only the yolk and white of the egg as its nutrition, true eagles are formed within the egg by a seamless automated process. No human interference needed.

If a part breaks in the flying toy, it must be replaced by a human. Eagle’s bodies can mostly heal themselves and true eagles reproduce on their own. No flying toy will ever reproduce itself. Job’s response was correct. He didn’t respond, saying “Actually, God, hawks and eagles could have appeared by accident over millions of years.” As Doug states, “I see no way around the fact that the arresting awe we’re meant to have for the maker of the majestic eagle is lost the moment we accept that accidental physical processes could have done the making instead Neo-Darwinism and the Origin of Biological Form and Information Now we turn to discussing Stephen Meyer’s chapter on the origin of biological form and genetic information.

Neo-Darwinism and the Origin of Biological Form and Information

Before we begin, I need to discuss what a body plan is. The body plan of an animal is the overall structure of the body. For instance, the butterfly and the polar bear have very different body plans. The butterfly has its skeleton on the outside, what’s known as an exoskeleton. The polar bear has an endoskeleton; the skeleton is on the inside of the body. Butterflies have wings, polar bears don’t. In fact, all the major organs, limbs and other body parts are arranged very differently. So, each of these animals will need to form along very different pathways to arrive at the final product. The question becomes, “How does the evolutionary process form such different body plans from similar beginnings?”

Studies in developmental biology, the study of how organisms develop from fertilized egg to final product, show that changes in biological form require attention to the timing, especially those steps involved in developing the body plan. Also, there is a need for careful choreography in the expression of genetic information, not just when, but how much, how long lived, the proper sequence.

There are real problems here for Neo-Darwinism. Major evolutionary change requires changes in the body plan which is formed very early in embryonic development. So, mutations need to occur early. Mutations that may occur late have no effect on body plan. But numerous studies have shown that early mutations are inevitably lethal. Late mutations don’t produce body plan changes. As Meyer puts it, “The kind of mutations we need, we don’t get. The kind we get, we don’t need.”

There isn’t just a need for new genes and proteins for new functions of the organism. Polar bears can endure freezing temperatures, butterflies can’t. But new regulatory pathways are needed. Early development is controlled by developmental gene regulatory networks, or dGRNs. These networks regulate the time and perform the choreography. Any mutations here are always inevitably lethal. Neo-Darwinism can’t explain the origin of new animal body plans.

Are Present Proposals on Chemical Evolutionary Mechanisms Accurately Pointing toward First Life?

Now we will review Dr. James Tour’s discussion on the origin of life. Dr. Tour is the foremost authority on organic chemical synthesis. That is, he makes chemical products based on the element carbon. This background makes him just the scientist to critique the chemical origin of the first life, since life is also based on the element carbon.

Tour begins by describing the start and stop necessity of making something as simple as a carbon-based car and a car that also contains a motor and then an even better motor. These nano cars take many steps to build. Usually Tour and colleagues run into a roadblock necessitating, before moving to the next step, that they back up several steps and redirect the process. He also documents that each stage usually requires different chemical requirements. This makes it necessary to purify your product. What he demonstrates is that making something comparably simple as a nano car requires intelligent input at every step. This will not happen by chance. Tour emphasizes that the undirected chemical synthesis to make useful biological molecules, and even a cell, is far more complex with no opportunity to start over again when you hit a dead-end.

After walking the reader through the many and enormous roadblocks a prebiotic chemist faces in trying to form the building blocks—sugars, amino acids, fatty acids, and nucleotides—and then the macromolecules; carbohydrates, proteins, lipids, DNA and RNA, and then trying to assemble these very different parts into a functioning, reproducing cell, Tour comes to a final conclusion.

“Those who think scientists understand how prebiotic chemical mechanisms produced the first life are wholly misinformed. Nobody understands how this happened. Maybe one day we will. But that day is far from today. It would be more helpful (and hopeful) to expose students to the massive gaps in our understanding. Then they may find a firmer—and possibly a radically different—scientific theory.”

Why DNA Mutations Cannot Accomplish What Neo-Darwinism Requires

Now we discuss Jonathan Wells’s chapter on why DNA mutations are insufficient to account for the arrival of new organisms through evolution. Mutations acted on by Natural Selection are what provides the variation, when given enough time and continued mutations with selection, to provide new types of organisms.

Dr. Wells begins his chapter by making sure we understand what is meant by the “Central Dogma.” It goes something like this: DNA makes RNA, makes protein, makes us. It was thought that all the instructions for building organisms was in the sequence code of DNA. But DNA never leaves the nucleus. The sequence of DNA that codes for a protein is transcribed into a molecule of RNA. The messenger RNA then leaves the nucleus and enters the cell, where molecular machines called ribosomes, translate the RNA code into protein code. Proteins are made of long chains of amino acids. Proteins are the workhorse of the cell. They speed up necessary chemical reactions the cell needs and provide structure and support. Our bodies are composed of organ systems, which are made up of organs, which are composed of tissues, and tissues are composed of cells that perform their functions through the proteins each cell makes. Therefore, DNA makes RNA, makes protein, makes us.

Over the last few decades, this analogy has fallen apart. Initially, a stretch of DNA that coded for a single protein was called a gene. One gene, one protein. We now know that the RNA transcribed from a gene can be split up into two or more segments and these segments put back together in several different ways. The RNA then doesn’t match the original sequence of DNA. About 95% of human genes can be spliced into more than one RNA and more than one protein. Proteins can also be modified with sequences of sugar molecules that are specific to a particular tissue. What controls the splicing and the addition of sugar molecules is still not fully known. But for various reasons, it’s not the DNA alone that determines these variations on a central theme.

Evidence from Embryology Challenges Evolutionary Theory

Finally, I’ll cover the final chapter for this article, “Evidence from Embryology Challenges Evolutionary Theory.” Sheena Tyler states early that Darwin thought that “Embryology is to me by far the strongest class of facts in favor of change of form.”{2} Tyler goes on to indicate that in Darwin’s time, embryology was largely a black box of which little was known.

The section I’ll be covering is titled “Development is Orchestrated.” Tyler makes a comparison to a mystery novel where the author plans to ensure the different characters come together at the right place and time to resolve the mystery. Embryological development is very much like that. She mentions a four-dimensional pattern of stored information. The first three dimensions of this pattern revolve around being in the right place, the fourth dimension is time. So embryological proteins, chemicals and even electrical fields need to be available at the right time and place. Any deviation and the structures are ill-formed, or the embryo could even die.

Skeletal development in vertebrates starts with an electrical field that begins the process. And from there she quotes an embryologist indicating that the size and shape of skeletal elements in the embryo are “exquisitely regulated.” Another word used to describe the sequence of events is “precise.” This doesn’t sound like something that was cobbled together by chance over a few million years. There is a definite plan and prepattern that must be followed.

The central nervous system requires, again, a “precise and exquisitely regulated gene expression.” Another expression used is “intricately orchestrated.” Each developing neuron anticipates where a connection with another neuron will need to be before contacting the other neuron.

Last, she mentions the heart and circulatory system. One embryologist reports that cardiac transcription factors (small proteins that help initiate the expression of a gene) choreograph the expression of thousands of genes at each stage of cardiac development. Every blood vessel ends up in the right place every time along with the proper architecture for veins or arteries. Just amazing!

Notes

1. J.P. Moreland, Stephen C. Meyer, Christopher Shaw, Ann K. Gauger, and Wayne Grudem, Theistic Evolution: A Scientific, Philosophical, and Theological Critique. Wheaton, IL: Crossway, 2017.

2. Quoted in Sheena Tyler, Evidence from Embryology Challenges Evolutionary
Theory, in Theistic Evolution: A Scientific, Philosophical, and Theological Critique, Moreland, J.P., Meyer, S.C., Shaw, C., Gauger, A. K., and Grudem, W., editors.

©2022 Probe Ministries

Probe Live Presents “Climate Change and the Green New Deal”

Dr. Ray Bohlin is Vice-President of Vision Outreach for Probe Ministries. A lifelong conservationist with a deep commitment to a biblical perspective on environmentalism, Dr. Bohlin has been closely following the Climate Change issue for over 20 years. In this public lecture he presented lots of charts and graphs showing there’s no reason to be worried about a climate catastrophe. PDF of Dr. Bohlin’s Slides: Climate Change – Green New Deal PDF

 

During the pandemic, I was honored to be asked to address a student leadership conference for a Christian school in the Philippines via Zoom. Looking over my notes, there isn’t much here that doesn’t apply to ALL of us with any kind of online connection.

In order to follow Jesus’ call to be salt and light, and applying it to online life, I’d like to take a look at several dangers of the dark side of online life, as well as suggest ways to be wise in the use of this technology.

The Comparison Trap

I don’t think anything has fueled the temptation to compare ourselves to others as much as social media. There is a wise saying that “Comparison is the thief of joy.”

This is where our feelings go when we’re caught in the comparison trap: to envy. To depression and anxiety.

A tranquil heart gives life to the flesh, but envy makes the bones rot. (Proverbs 14:30)

Anxiety in a man’s heart weighs him down, but a good word makes him glad. (Proverbs 12:25)

The opposite of comparing is choosing contentment.

Keep your life free from love of money, and be content with what you have, for he has said, “I will never leave you nor forsake you.” (Hebrews 13:5)

Now there is great gain in godliness with contentment, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content. (1 Timothy 6:6-8)

And one of the best ways to choose contentment is to train yourself to practice gratitude. Give thanks for what the Lord has allowed for you.

Whatever happens, give thanks, because it is God’s will in Christ Jesus that you do this. (1 Thessalonians 5:18)

Dangers of Social Media Apps

One of the worst is Tiktok.

A 17 year old girl wrote: “The only thing worse that happened to me besides Tiktok was my family members dying . . . . I would spend countless hours crying in my bedroom repeatedly watching Tiktok, telling myself I wasn’t good enough.”

Another girl told of starving herself to look like the people Tiktok decides are acceptable.

Tiktok destroys people’s self-esteem. Millions of kids try to learn the dances to fit in or feel accepted.

There is a strong pro-anorexia and pro-bulimia presence, causing lots of girls to develop eating disorders because adolescents are particularly vulnerable to peer pressure.

The message on so many of the apps for girls is: If you want to be seen, heard, loved—show off your body. No one is valuing you for your heart or your mind or your passions, just your appearance. Just your body.

This is so dangerous! It’s a lie that a girl’s worth is in how pretty she is or how thin she is or how sexy she is.

A person’s worth is set by Jesus, who was willing to pay for each one of us with His life. He says, “I made you in My image, and that makes you infinitely valuable to begin with. Then I died for you, which proves you are infinitely valuable.” THAT is true worth. It’s set by Jesus Himself.

Many of the apps are also dangerous because sexual predators use them to trick kids and lure them into meeting, where bad things happen. So many victims of sex trafficking are drawn in on social media.

Another way social media is dangerous is because there’s where so much cyber-bullying happens.

If you see someone being bullied, ask the Lord for help and be brave. Speak up and say, “That’s not okay.” There is power in just one voice! And report it-to whatever authorities have to do with how you know the person, such as school, or church, or the neighborhood. Keep inviting Jesus into the situation and ask for supernatural help.

Another problem with Tiktok in particular is a different kind of danger, concerning privacy and security.

One expert said, “Anytime Amazon, major banks, and the Department of Defense ban employees from using an app for security issues, it’s time for everyone to uninstall the app.”

You need to know that NOTHING you put on social media is private.

Other Emotional Dangers

The more time you spend online, the greater your risk of feeling isolated and taken to a dark place emotionally. Because of the pandemic’s lockdown, depression and loneliness are at an all-time high.

Scrolling your social media feeds contributes to feeling left out.

Too much social media leads to disconnection and loneliness, and feelings of social isolation. Too much social media makes us feel inadequate because of the comparison thing.

A 2018 study published in the Journal of Social and Clinical Psychology revealed that those who limited their social media exposure to 30 minutes a day, reported that their depression lifted and their loneliness improved. Social media activist Collin Karchner, founder of the “Save the Kids” movement, kept hearing from U.S. students that they reported feeling better immediately after deleting their social media apps!

Another aspect of spending too much time online is that it can cause difficulty engaging in conversations in real life. Which of course fuels the loneliness further.

Purity

Probably the MAJOR pitfall of the Internet is pornography.

The fastest growing consumer of porn is girls 15-30. I found one statistic that 70% of guys and 50% of girls struggle with a porn problem. I think it’s higher than that.

I understand that when apologist and speaker Josh McDowell offered a one-month discipleship program for Christian student leader, he learned that 100% of both guys and girls confessed to problems with porn.

Brain chemicals are released when viewing pornography and during sexual experiences. These brain chemicals are intended to bond husband and wife like emotional superglue, but when people use porn, they bond to the porn instead of an actual person.

This is a matter of spiritual warfare. The enemy of our souls is taking captive millions of Christians through pornography, then beating them up with shame and guilt.

I plead with you, install a filter or an accountability program on your phone to help you stand against this attack on your purity.

And please, don’t take pictures of your bodies. And most certainly do not send any pictures of body parts to other people!

You were bought at a price. Therefore glorify God in your body. (1 Corinthians 6:20)

The wife does not have authority over her own body but yields it to her husband. In the same way, the husband does not have authority over his own body but yields it to his wife. (1 Corinthians 7:4)

Your body was bought by Jesus and it belongs to Him. It’s not okay to give it away, even in pictures, to anyone except the person you have married.

What would being WISE look like, then?

First, recognize that this is a huge issue, especially in the Philippines. People in your country spend more time online than any other country in the world-almost 11 hours a day. You also spend more time on social media, over four hours, than any other country-twice the worldwide average.

It would be wise to choose to unplug yourselves so you can replenish your mental, emotional, and spiritual resources.

Jesus said in Matthew 16:24, “If anyone wants to come after Me, he must deny himself, take up his cross, and follow Me.”

There has to be a choice to deny ourselves and say NO to the phone as a way of saying YES to Jesus.

Think about all the ways you stay tethered to your phone so it controls you.

Get a real alarm clock and watch so you’re not dependent on your phone to tell you what time it is.

At night, recharge your phone in another room so your sleep won’t be disturbed by the sound and light of incoming messages and notifications.

Don’t post on social media when you’re emotional. Don’t treat social media like a diary. Then you won’t regret emotional posting that embarrasses you later.

If you’re already feeling down, don’t scroll social media. It will make you feel even worse.

To be emotionally healthy, let yourself feel your feelings instead of distracting yourself by scrolling.

Put your phone down and be 100% mindful of what’s happening in your life at that moment.

The blue light from screens decreases your melatonin levels, which leads to sleep problems. Turn off your screen an hour before bed to help yourself sleep better.

Love One Another

Before you post anything, ask:

• Is it true?
• Is it helpful?
• Is it kind?
• Will it cause drama?
• Am I posting this for the right reason?
• Would my grandmother want to see this?
• Is it mine to share?
• Would I say this or share this in real life?
• Does this glorify God?

Can you see how passing your post through the filter of these insightful questions would be loving?

The Big Picture

There are two verses that strike me as especially appropriate to this issue:

Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves. (Philippians 2:3)

So then, whether you eat or drink OR WHATEVER YOU DO, do it all to the glory of God. (1 Corinthians 10:31)

If that is the question we ask: “Will this bring glory to God?” we will find ourselves being loving, kind, respectful Christ-followers who are bringing salt and light into the dark and corrupt world of the internet.

And we will earn the Lord’s accolade: “Well done, good and faithful servant.”

This blog post originally appeared at blogs.bible.org/salt-and-light-online/ on May 17, 2022.

The spiritual disciplines help us cooperate with God in our transformation into the likeness of Christ. Don Closson discusses disciplines of abstinence and of engagement.

 This article is also available in Spanish.

Spirituality and the Body

As a seminary student I was given the assignment to read a book on Christian spirituality called the Spirit of the Disciplines by Dallas Willard.{1} I obediently read the book and either wrote a paper on it or took a test that covered the material (I can’t recall which), but the book didn’t have a major impact on my life at that time. Recently, over a decade later, I have gone back to the book and found it to be a jewel that I should have spent more time with. In the book, Willard speaks to one of the most important issues facing individual Christians and churches in our time: “How does one live the Spirit-filled life promised in the New Testament?” How does the believer experience the promise that Jesus made in Matthew 11:29-30: “Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light”?

Willard argues that modernity has given us a culture that offers a flood of self-fulfillment programs in the form of political, scientific, and even psychological revolutions. All promise to promote personal peace and affluence, and yet we suffer from an “epidemic of depression, suicide, personal emptiness, and escapism through drugs and alcohol, cultic obsession, consumerism, and sex and violence . . . .”{2} Most Christians would agree that the Christian faith offers a model for human transformation that far exceeds the promises of modern scientific programs, but when it comes to delineating the methods of such a transformation there is often confusion or silence.

Christians frequently seek spiritual maturity in all the wrong places. Some submit themselves to abusive churches that equate busyness and unquestioning subservience with Christ-likeness. Others look for spirituality through syncretism, borrowing the spiritualism of Eastern religions or Gnosticism and covering it with a Christian veneer.

According to Willard, Christians often hope to find Christ’s power for living in ways that seem appropriate but miss the mark; for example, through a “sense of forgiveness and love for God” or through the acquisition of propositional truth. Some “seek it through special experiences or the infusion of the Spirit,” or by way of “the presence of Christ in the inner life.” Others argue that it is only through the “power of ritual and liturgy or the preaching of the Word,” or “through the communion of the saints.” All of these have value in the Christian life but do not “reliably produce large numbers of people who really are like Christ.”{3}

We evangelicals have a natural tendency to avoid anything that hints of meritorious works, works that might somehow justify us before a holy God. As a result, we reduce faith to an entirely mental affair, cutting off the body from the process of living the Christian life.

In this article we will consider a New Testament theology of human transformation in order to better understand what it means to become a living sacrifice to God.

A Model for Transformation

Faith in Jesus Christ brings instant forgiveness along with the promise of eventual glorification and spending eternity with God. However, in between the believer experiences something called sanctification, the process of being set apart for good works. Something that is sanctified is holy, so it makes sense that the process of sanctification is to make us more like Christ.

Even though the Bible talks much of spiritual power and becoming like Christ, many believers find this process of sanctification to be a mystery. Since the Enlightenment, there has been a slow removal from our language of acceptable ways to talk about the spiritual realm. Being rooted in this age of science and materialism, the language of spiritual growth sounds alien and a bit threatening to our ears, but if we want to experience the life that Jesus promised, a life of spiritual strength, we need to understand how to appropriate God’s Spirit into our lives.

According to Willard, “A ‘spiritual life’ consists in that range of activities in which people cooperatively interact with God–and with the spiritual order deriving from God’s personality and action. And what is the result? A new overall quality of human existence with corresponding new powers.”{4} To be spiritual is to be dominated by the Spirit of God. Willard adds that spirituality is another reality, not just a “commitment” or “life-style.” It may result in personal and social change, but the ultimate goal is to become like Christ and to further His Kingdom, not just to be a better person or to make America a better place to live.

The Bible teaches that to become a spiritual person one must employ the disciplines of spirituality. “The disciplines are activities of mind and body purposefully undertaken to bring our personality and total being into effective cooperation with the divine order.”{5} Paul wrote in Romans 6:13 that the goal of being spiritual is to offer our body to God as instruments of righteousness in order to be of use for His Kingdom. Moving towards this state of usefulness to God and His Kingdom depends on the actions of individual believers.

Many of us have been taught that this action consists primarily in attending church or giving towards its programs. As important as these are, they fail to address the need for a radical inner change that must take place in our hearts to be of significant use to God. The teaching of Scripture and specifically the life of Christ tells us that the deep changes that must occur in our lives will only be accomplished via the disciplines of abstinence such as fasting, solitude, silence, and chastity, and the disciplines of engagement such as study, worship, service, prayer, and confession. These disciplines, along with others, will result in being conformed to the person of Christ, the desire of everyone born of His Spirit.

Salvation and Life

When I first read in the Bible that Jesus offered a more abundant life to those who followed Him, I thought that He was primarily describing a life filled with more happiness and purpose. It does include these things, but I now believe that it includes much more. Salvation in Christ promises to radically change the nature of life itself. It is not just a promise that sometime in the far distant future we will experience a resurrected body and see a new heaven and new earth. Salvation in Christ promises a life characterized by the highest ideals of thought and actions as epitomized by the life of Christ Himself.

Although there is no program or classroom course that can guarantee to give us this new life in Christ, it can be argued that in order to live a life like Jesus we need to do the things that Jesus did. If Jesus had to “learn obedience through the things which he suffered” (Hebrew 5:8 KJV), are we to expect to act Christ-like without the benefit of engaging in the disciplines that Jesus did?

In The Spirit of the Disciplines, Willard argues that there is a direct connection between practicing the spiritual disciplines and experiencing the salvation that is promised in Christ. Jesus prayed, fasted, and practiced solitude “not because He was sinful and in need of redemption, as we are, but because he had a body just as we do.”{6} The center of every human being’s existence is his or her body. We are neither to be neo-Platonic nor Gnostic in our approach to the spiritual life. Both of these traditions play down the importance of the physical universe, arguing that it is either evil or simply inferior to the spiritual domain. But as Willard argues, “to withhold our bodies from religion is to exclude religion from our lives.”

Although our spiritual dimension may be invisible, it is not separate from our bodily existence. Spirituality, according to Willard, is “a relationship of our embodied selves to God that has the natural and irrepressible effect of making us alive to the Kingdom of God–here and now in the material world.”{7} By separating our Christian life from our bodies we create an unnecessary sacred/secular gulf for Christians that often alienates us from the world and people around us.

The Christian faith offers more than just the forgiveness of sins; it promises to transform individuals to live in such a way that responding to events as Jesus did becomes second nature. What are these spiritual disciplines, and how do they transform the very quality of life we experience as followers of Jesus Christ?

The Disciplines of Abstinence

Although many of us have heard horror stories of how spiritual disciplines have been abused and misused in the past, Willard believes that “A discipline for the spiritual life is, when the dust of history is blown away, nothing but an activity undertaken to bring us into more effective cooperation with Christ and his Kingdom.”{8} He reminds us that we discipline ourselves throughout life in order to accomplish a wide variety of tasks or functions. We utilize discipline when we study an academic or professional field; athletes must be disciplined in order to run a marathon or bench press 300 lbs. Why, then, are we surprised to learn that we must discipline ourselves to be useful to God?

Willard divides the disciplines into two categories: disciplines of abstinence, and disciplines of engagement. Depending on our lifestyle and past personal experiences, we will each find different disciplines helpful in accomplishing the goal of living as a new creature in Christ. Solitude, silence, fasting, frugality, chastity, secrecy, and sacrifice are disciplines of abstinence. Given our highly materialistic culture, these might be the most difficult and most beneficial to many of us. We are more familiar with the disciplines of engagement, including study, worship, celebration, service, prayer, and fellowship. However, two others mentioned by Willard might be less familiar: confession and submission.

Abstinence requires that we give up something that is perfectly normal–something that is not wrong in and of itself, such as food or sex–because it has gotten in the way of our walking with God, or because by leaving these things aside we might be able to focus more closely on God for a period of time. As one writer tells us, “Solitude is a terrible trial, for it serves to crack open and burst apart the shell of our superficial securities. It opens out to us the unknown abyss that we all carry within us . . .”{9} Busyness and superficial activities hide us from the fact that we have little or no inward experience with God. Solitude frees us from social conformity, from being conformed to the patterns of this world that Paul warns us about in Romans 12.

Solitude goes hand in hand with silence. The power of the tongue and the damage it can do is taken very seriously in the Bible. There is a quiet inner strength and confidence that exudes from people who are great listeners, who are able to be silent and to be slow to speak.

The Disciplines of Engagement

Thus, the disciplines of abstinence help us diminish improper entanglements with the world. What about the disciplines of engagement?

Although study is not often thought of as a spiritual discipline, it is the key to a balanced Christian walk. Calvin Miller writes, “Mystics without study are only spiritual romantics who want relationship without effort.”{10} Study involves reading, memorizing, and meditation on God’s Word. It takes effort and time, and there are no shortcuts. It includes learning from great Christian minds that have gone before us and those who, by their walk and example, can teach much about the power available to believers who seek to experience the light burden that abiding in Jesus offers.

Few Christians deny the need for worship in their weekly routines, even though what constitutes worship has caused considerable controversy. Worship ascribes great worth to God. It is seeing God as He truly is. Willard argues that we should focus our worship through Jesus Christ to the Father. He writes, “When we worship, we fill our minds and hearts with wonder at him–the detailed actions and words of his earthly life, his trial and death on the cross, his resurrection reality, and his work as ascended intercessor.”{11}

The discipline of celebration is unfamiliar to most of us, yet Willard argues that it is one of the most important forms of engagement with God. He writes that “We engage in celebration when we enjoy ourselves, our life, our world, in conjunction with our faith and confidence in God’s greatness, beauty, and goodness. We concentrate on our life and world as God’s work and as God’s gift to us.”{12} Although much of the scriptural argument for holy celebration is found in the festivals of the Old Testament and the book of Ecclesiastes, Jesus was accused of being a glutton and a drunkard because he chose to dine and celebrate with sinners.

Christian fellowship and confession go hand in hand. It is within the context of fellowship that Christians build up and encourage one-another with the gifts that God has given to us. It is also in this context that we practice confession with trusted believers who know both our strengths and weaknesses. This level of transparency and openness is essential for the church to become the healing place of deep intimacy that people are so hungry for.

Walking with Jesus doesn’t mean just knowing things about Him; it means living as He lived. This includes practicing the spiritual disciplines that Jesus practiced. As we do, we will be changed through the Spirit to be more like Him and experience the rest that He has offered to us.

Notes

1. Dallas Willard, The Spirit of the Disciplines, (New York: HarperCollins, 1991).
2. Ibid., viii.
3. Ibid., x.
4. Ibid., 67.
5. Ibid., 68.
6. Ibid., 29.
7. Ibid., 31.
8. Ibid., 156.
9. Ibid., 161.
10. Ibid., 176.
11. Ibid., 178.
12. Ibid., 179.

© 2004 Probe Ministries

Is genetic technology just the next step in human discovery about ourselves, or does it mean the end of humanity as we know it? Could we literally redesign humanity out of existence? On the other hand, there are those who maintain that we are headed down a disastrous technological and ethical road.

 This article is also available in Spanish.

The People Are Restless

There is a general unease in the wind. People are a little squeamish concerning the coming revolution in biotechnology. There is a sort of stand-offish fascination where we wonder at the possibilities for curing genetic diseases and even for making ourselves smarter, prettier, or stronger. Yet we shrink from the potential horror of the world we might create for ourselves with no hope of turning back.

We have faced such forks in the road before. Every new technology has presented fantastic benefits and uncertain costs. Gunpowder, electricity, the combustion engine, atomic energy, etc., have all offered tantalizing either/or tensions. Some of these tensions we still live with, such as the threat of nuclear weapons and encroaching pollution from combustion engines.

But for the most part we have been able to develop a stable coexistence between the potential for good and the potential for evil. Weapons have become more precise, minimizing unnecessary collateral casualties, the combustion engine has become cleaner and more efficient, and atomic weapons so far have been remarkably harnessed.

But what about genetic technology? Is this just the next step in human discovery about ourselves, or does it mean the end of humanity as we know it? Could we literally redesign humanity out of existence? There are voices in our culture today that will tell us that indeed we can and we will and it is inevitable and “you’d just better get used to it.”

On the other hand there are those who maintain that we are headed down a disastrous road, and that we have a small opportunity to harness the benefits of the new technologies while minimizing and corralling the hazards.

I recently spent several days at the United World College in New Mexico developed by the late Armand Hammer, one of several upper high schools around the world for the best and brightest. The occasion was a student-led conference organized for discussing the ethics of human genetic engineering and cloning. Three other invited guest speakers and I spent two days with the 200 students from around the world and the UWC faculty and staff.

About fifty of the students were from a variety of backgrounds from here in the U.S., and the other 150 were from almost ninety countries. Their knowledge and perspectives on human genetic engineering ran from those who saw few problems and were perplexed by those with reservations to those who held all such technologies at arm’s length and couldn’t understand why anyone would want to do such things.

Who’s right? Beyond that, What have we done already? And is there any opportunity for science and society to meet together to figure this out? In this program we will hear from several voices and see if we can navigate the coming genetic mine fields.

Is There a Posthuman Future?

One of participants at the UWC conference designated himself a “transhumanist.” Transhumanists are among those who welcome with open arms the possibilities of genetic engineering to alter who and what we are. They scoff at the reluctance of others to step into this coming Brave New World. They relish the possibilities of double and triple average life-expectancy, designer babies, and the elimination of genetic disease. They aren’t troubled by the necessity of costly mistakes and failures. That’s just the price of research and progress. We accept risk all the time, they say. Why should genetic research be any different? They apply rather consistently a naturalistic worldview which sees human beings as just another species. We certainly aren’t made in the image of God, they say, so why is our current genetic structure sacred?

Gregory Stock opened his 2002 book, Redesigning Humans: Our Inevitable Genetic Future, this way: “We know that homo sapiens is not the final word in primate evolution, but few have grasped that we are on the cusp of profound biological change, poised to transcend our current form and character to destinations of new imagination.”{1}

Stock rightly points out that we have already started down the road of genetic manipulation of our species. Several fertility clinics in the U.S. already offer preimplantation genetic diagnosis or PGD. This procedure screens newly created embryos by in vitro fertilization for a few genetic diseases such as Tay Sachs, cystic fibrosis, and hemophilia. You can also have the embryos screened for sex selection. Some clinics even offer sex selection as the sole purpose of your visit to the clinic.

One couple from Wyoming had fourteen embryos created by in vitro. Seven were male, seven were female. They chose three females to be implanted to ensure their fourth child was a girl after three boys. The technique is virtually 100% effective. Less efficient sperm selection techniques are only 91% effective for girls and only 76% effective for boys.{2} But should we be selecting the sex of our children?

Over one million IVF babies have been born worldwide, around 28,000 in the U.S.–roughly 1% of newborns. This may soon become the “natural” way once more procedures become available to design our own babies. We may recoil today at the thought of designer babies, but we also recoiled twenty-five years ago against the thought of test-tube babies.

Stock closes his book by saying, “We are beginning an extraordinary adventure that we cannot avoid, because, judging from our past, whether we like it or not this is the human destiny.”{3} But is it?

What’s So Wrong With Tinkering With Our DNA?

Couples are already being given the power to choose the sex of their child, even at the cost of simply rejecting the embryos that are the wrong sex. But our technology is advancing rapidly to allow a far broader array of genetic choices.

Gene therapy, the ability to transfer a normal human gene into the affected tissues of a person affected by a single gene disease, has been pursued for over ten years. So far results have been disappointing. That is partly the reason why many are looking for improved ways to add genes to the earliest one cell stage embryo so the gene can be spread to all tissues at once. This process is also rather inefficient in animals, successful only about 1% of the time.

But this does not deter some because they already view the embryo, before fourteen days after conception, as little more than reproductive cells and not yet worthy of being declared human. If this definition holds, embryos can be wasted as long as a supply of human eggs is readily available. In addition to preimplantation genetic diagnosis (PGD) for sex selection and selection of embryos that are free of cystic fibrosis, Tay Sachs, hemophilia, and other genetic diseases, other genetic technologies are on the near horizon.

Researchers have already devised artificial chromosomes. These chromosomes pass on stably over several generations in mice. They have been tested successfully in human tissue culture, and have remained stable over dozens of cell divisions. No one has added foreign genes to these chromosomes, but that is the plan: to provide a safe and effective means of adding genes to embryos and have them distributed to all tissues and to succeeding generations.

Genetic futurist Gregory Stock summed it up when he said, “Breakthroughs in the matrixlike arrays called DNA chips, which may soon read thirty thousand genes at a pop; in artificial chromosomes, which now divide as stably as their naturally occurring cousins; and in bioinformatics, the use of computer- driven methodologies to decipher our genomes–all are paving the way to human genetic engineering and the beginnings of human biological design.”{4}

Some may scoff at these projections, but people seem quite willing around the world to consider taking advantage of technologies that can genetically enhance themselves or their offspring. “In a 1993 international poll, Daryl Mercer, director of the Eubois Ethics Institute in Japan, found that a substantial segment of the population of every country polled said they would use genetic engineering both to prevent disease and to improve the physical and mental capacities inherited by their children. The numbers ranged from 22 percent in Israel and 43 percent in the United States to 63 percent in India and 83 percent in Thailand.”{5} So what’s the problem?

What’s Our Next Step?

I believe that being able to genetically redesign human beings is far closer than most people realize. Not only is the technology developing at an ever-increasing rate, but people are also far more willing to consider using such technologies than most would want to think.

I hope my tone in this article has indicated that I have deep reservations about this seemingly inevitable future. But why do I say this is inevitable? And why would I have reservations about taking this next step?

I believe that at least trying to alter ourselves genetically is inevitable because the technology is developing rapidly using animal models. And whatever we have done in animals, we eventually do in humans. The naturalistic worldview says quite strongly that we are just another animal species. If our understanding of our own genetics continues to increase and we gain the technology to correct our defects and faults, the naturalist says, Why not?!

Society and governments have put few barriers in the way of scientists and researchers from simply taking the next logical step. So far, we have been unwilling to say that there are some experiments we will not do. Even though most will say they are against human cloning–even scientists–that figure is changing, and we have few reasons for our objections besides the fact that it is not yet safe. If it does become safer, the public will have little room to say no. We’ve painted ourselves into a bit of a corner.

In regard to genetic engineering, we are easily swayed by appeals to eliminate genetic diseases without considering how difficult it is to delineate between curing genetic disease and producing genetic enhancements. James Watson, co-discoverer of the structure of DNA and Nobel Laureate, exposes our difficulty with two penetrating statements. Concerning curing genetic disease he said, “What the public wants is not to be sick and if we help them not to be sick, they’ll be on our side.”{6}In another context Watson would have left most people dead in their tracks when he said, “No one really has the guts to say it, but if we could make better human beings by knowing how to add genes, why shouldn’t we?”{7}

Leon Kass, chairman of President Bush’s Council on Bioethics, put it quite succinctly when he said, “The first thing needful is a correction and deepening of our thinking.”{8} When I speak to young people in particular, I almost plead with them to pay attention in biology class. These genetic choices will probably begin to be available to today’s high school students as they marry and begin their families. They and we need to be better prepared.

How Will the Church Be Challenged?

There are just a few voices warning of the coming challenges and opportunities of the developing crisis over human dignity as the diesel engine of human genetic technology gains momentum and steam. Some fear it may already be beyond the point of no return and believe we’d better figure out how we are going to cope with our inevitable future of redesigned humans.

Leon Kass’s book, Life, Liberty, and the Defense of Dignity, is a good place to start. Though not a Christian, Kass dances around the edges of a Christian or theistic worldview that at least acknowledges that there is a human design in place that we need to be mindful of before we head out at breakneck speed to change who and what we are.

Kass sees that our efforts to redesign humans challenge our very dignity and identity as human beings. If parents have constructed the best child for them using the best available technology they can afford, are they still parents, or creators and owners with additional rights and privileges? A child becomes a commodity to be designed, manufactured, and even sold. Love and nurture will turn to management and stimulation.

Gregory Stock is the director of the Program on Medicine, Technology and Society at the UCLA School of Medicine. His book, Redesigning Humans: Our Inevitable Genetic Future, will sober you up quite quickly. Stock is a naturalist and has little patience with those who would hold back our genetic future. He is knowledgeable and unflinching about the possibilities. One commentator wrote; “This is the most important book ever written about what we could do to make better people. I could not put this book down because it challenged everything I knew about human nature.” I would agree.

In my travels I have found the church to be largely unaware of how close we are to Stock’s vision of redesigning humans. Within a few short decades our children will be pressured to alter their children genetically to keep up with society. Scientific research may well make use of human embryos as matter of fact research subjects. This may likely extend to developing fetuses, and it will all in the name of furthering health and eliminating disease.

How will we react? The Barna Research Group tells us over and over again that the Christian community does not think or act in an appreciatively different manner than society at large. That means these genetic technologies will find their way into the church. There will be a new source of discrimination to deal with. No longer will churches be segregated by economic status and race but by genetic pedigree as well.

Do we really think we can improve on or maybe at least recover the original design? There may be a new Tower of Babel on our horizon. We must take seriously this threat to our future, both of humanity and the church.

Notes

1. Gregory Stock, Redesigning Humans: Our Inevitable Genetic Future (New York: Houghton Mifflin, 2002).
2. Claudia Kalb, “Brave New Babies,” Newsweek, 26 January, 2004, 45-53.
3. Stock, 197.
4. Ibid., 13.
5. Ibid., 58.
6. Quoted in Leon Kass, Life, Liberty, and the Defense of Dignity: The Challenge of Bioethics (San Francisco: Encounter Books, 2002), 7.
7. Quoted in Stock, 12.
8. Kass, 8.

© 2004 Probe Ministries

T.S. Weaver makes a case for 18th-century philosopher Leibniz’s contention that this fallen world is still the best of all possible worlds.

This world is just as embedded with pain and suffering as it is with beauty and joy. Can this world possibly be the best of all possible worlds?

18th-century philosopher Gottfried Wilhelm Leibniz contended that it is.

In his book Theodicy (published in 1710{1}), he makes the very distinctive defense for the existence of God in view of the problem of evil.{2} (“Theodicy,” combining the Greek words for God and justice, is the theological term for addressing the problem of how a good and just God can allow evil in His creation.)

One of the strengths of Leibniz’s theodicy is how straightforward and precise it is. It is also traditionally recognized as one of his highly essential contributions to philosophy of religion. The place to start is God’s omniscience (not evil). This allows God to understand all possibilities. {3} If God knows all possibilities, God knows all possible worlds. God is likewise completely good and so constantly aspires the best and continuously performs in the best way. Leibniz writes, “The first principle of existences is the following proposition: God wants to choose the most perfect.” {4} The power of the best-of-all possible-worlds theodicy is to show God’s decision to generate this world out of every world that he could have produced, for this creation is good.{5}

Leibniz ties in several principles to the theodicy. The first major principle is centered on the truth that God acts for worthy causes. Again, God’s omniscience presumes God understands the value of every world possible prior to deciding which one to produce. This also implies God always decides on the base of sensible, stable rationales. This is called the “principle of sufficient reason.”{6} Leibniz purports,

Now this supreme wisdom, united to a goodness that is no less infinite, cannot but have chosen the best. For a lesser evil is a kind of good, even so a lesser good is a kind of evil if it stands in the way of a great good; and there would be something to correct in the actions (so, the omnipotence) of God if it were possible to do better.{7}

To believe God can intercede in what He has formed with sufficient reason, even to avoid or restrict evil, would be akin to a soldier who abandons his post during a war to stop a colleague from perpetrating a slight violation.{8} In other words, when we sometimes think God should have restricted a certain evil, the argument is that He could actually be guarding against a greater evil we are unaware of instead.

Leibniz does not leave the principle of sufficient reason to fend for itself. Instead, he reinforces the best-of-all-possible-worlds theodicy with the principle of “pre-established harmony.” He describes it this way: “For, if we were capable of understanding the universal harmony, we should see that what we are tempted to find fault with is connected to the plan most worthy of being chosen; in a word we should see, and should not believe only, that what God has done is the best.” {9} In other words, God performs corresponding to divine perfection and liberty, decides to produce, commands creation corresponding to this nature, and then can choose a world that includes evil. Living in the best of all possible worlds entails the world comprising the best goods out of any, with the greatest harmony. Jill Graper Hernandez states, “The mere existence of humans in creation requires that humans may choose certain evil acts, and this is harmonious with God’s perfection of intellect and will.”{10}

This hints at the one last, ethical, principle of Leibniz’s best-of-all-possible-worlds theodicy: God’s creation includes human free will. For Leibniz, human freedom is vital to grasp how God’s permission of evil is coherent with divine flawlessness and to grasp how God avoids ethical condemnation for letting evil into the best possible world.

Free or intelligent substances possess something greater and more marvelous, in a kind of imitation of God. For they are not bound by any certain subordinate laws of the universe, but act by a private miracle as it were, on the sole initiative of their own power.{11}

A better world is created, if human beings are infused with free will, even if they decide to behave corruptly. While free will can ensue in evil (the risk), for humans to have the capability to be ethically good, or to build virtues, or to develop spiritually, free will is necessary. Human ethical integrity hangs on our capability to freely choose the good. His generosity makes freedom conceivable and makes it possible for His creation to pursue Him. By wanting the best, God gives the prospect some creatures will decide to behave corruptly.

Yet, since its publication over three hundred years ago, Leibniz’s theodicy has had enduring condemnation. Two of the most troubling are about the existence of “natural evil” (suffering from catastrophes in nature) and whether God could have formed a world with less powerful evils and less free will. The first is insidious because in most cases, seemingly only God could avoid natural catastrophes and the suffering that comes from them. Yet I think Leibniz would argue, given the understanding of his theodicy, we must trust that God has given us the best despite natural evils.

The second critique is obvious on its face to nearly everyone. One cannot help but wonder if this world is the best there could be, and if this is the best God could do. It appears there might be cases in which God should intercede to avoid suffering from atrocious evil, for example the Holocaust. As difficult as it is to accept, this critique interferes with the coherence of the principle of free will. This thinking does not declare we cannot imagine a world in which there is no Holocaust, or no evil at all. Even Leibniz concedes that point, but he argues, “It is true that one may imagine possible worlds without sin and without unhappiness, and one could make some like Utopian romances: but these same worlds again would be very inferior to ours in goodness.”{12}

In summary, our world is the consequence of the merging of God’s flawlessness and liberty, though the world includes flaws. Although this established world is not flawless, it is the best possible, and so it would be unfeasible for God to build a better world or to intercede in the world to avoid or restrict pain. A great God would produce only the best. Because this is the world God formed, this is the best. This theodicy has stayed philosophically persuasive for several reasons, starting with its genuine logical and practical influence. The theodicy protects theistic flawlessness despite evil in the world because the problem of evil does not prove the theist keeps conflicting ideas that God is omniscient, omnibenevolent and omnipotent and makes a world where his creatures morally fall. Additionally, Leibniz’s theodicy protects free will, which is crucial for theists who think love and worship are needed to have freedom. This too is important for Leibniz to show God cannot be ethically responsible when people choose what is evil. Also, we understand the best of all possible worlds involves the ultimate extermination of sin and suffering (achieved through Christ’s earthly work in the past and in His return and rule in the future).

Leibniz’s theodicy proves the steadiness of God forever selecting the best with this world really being the best of all possible worlds, whilst meeting the atheist’s challenge that a great God must be kept ethically accountable for the existence of evil. I argue the theodicy is helpful to inspire individuals to love God, to take solace from His divine providence and to urge them to use their free will to choose to pursue God. Leibniz magnifies this point:

Whether one succeeds or not in this task, one is content with what comes to pass, being resigned to the will of God and knowing what he wills is best. When we are in this benevolent state of mind, we are not disheartened by failure, we regret only our faults, and the ungrateful way of men causes no relaxation in the exercise of our kindly disposition.{13}

Taking all this into account, we can trust God is giving us His very best with this world, and in our individual existential lives, even when we can imagine better circumstances or outcomes. This ought to give us a sense of peace and gratitude knowing our Heavenly Father is not giving us the short end of the stick in any way. He loves us and cares for us. And that free will He gave us—if we are not using it to worship Him, we need to reconsider what we’re using it for.

Notes
1. This was the first book-length philosophical consideration of this problem.
2. Jill Graper Hernandez, God and Evil: The Case for God in a World Filled with Pain, ed. Chad Meister, James K. Dew Jr. (Downers Grove, IL: InterVarsity Press, 2013), 95.
3. Each possibility is a new sphere, or world, of possibility that varies from the world we presently occupy. A possible world comprises an extensive idea of God’s intelligence that completely explains what could have happened if that world was generated (Jeffrey K. McDonough, “Leibniz: Creation and Conservation and Concurrence,” Leibniz Review [2007], 33).
4. G.W. Leibniz, “On Freedom and Spontaneity,” Academy ed., VI 4-b, 1454 in The Shorter Leibniz Texts, ed. Lloyd Strickland (New York: Continuum, 2006)
5. God describes everything He created as “good.” See Genesis 1.
6. Hernandez, 100.
7. G.W. Leibniz, Theodicy, ed. Austin Farrer, trans. E.M. Huggard (New Haven, CT: Yale University Press, 1952), II. 8.
8. Causa Dei, in Leibniz: Monadology and Other Philosophical Essays, ed. and trans. Paul Schrecker and Anne Martin Schrecker (Indianapolis: Bobbs-Merrill, 1965).
9. Leibniz, Theodiy, ed. Austin Farrer, trans. E.M. Huggard (New Haven, CT: Yale University Press, 1952), I. 44.
10. Hernandez, 101.
11. On Necessity and Contingency, in Samtliche schriften und breife, ser. VI, vol. 4 (Halle, Germany: Deutsche Akademie der Wissenschaften, 1923), pp. 1449-50; “Philosophical Writings”), ed. G.H.R. Parkinson, trans. M. Morris (London: Rowman & Littlefield, 1991), 100.
12. Leibniz, preface.
13. Ibid.

Bibliography

Causa Dei, in Leibniz: Monadology and Other Philosophical Essays. Edited and translated by Paul Schrecker and Anne Martin Schrecker. Indianapolis: Bobbs-Merrill, 1965.

Hernandez, Jill Graper. God and Evil: The Case for God in a World Filled with Pain. Edited by Chad Meister and James K. Dew Jr. Downers Grove, IL: InterVarsity Press, 2013.

Jolley, Nicholas. Leibniz. New York: Routledge, 2005.

Leibniz, G.W. Theodicy. Edited by Austin Farrer. Translated by E.M. Huggard. New Haven, CT: Yale University Press, 1952.

Leibniz, G.W. “On Freedom and Spontaneity.” Academy Edition VI 4-b. 1454 in The Shorter Leibniz Texts. Edited by Lloyd Strickland. New York: Continuum, 2006.

McDonough, Jeffrey K. “Leibniz: Creation and Conservation and Concurrence.” Leibniz Review. 2007.

On Necessity and Contingency. In Samtliche schriften und breife. Series VI, Volume 4. Halle, Germany: Deutsche Akademie der Wissenschaften, 1923. Pages 1449-50. “Philosophical Writings.” Edited by G.H.R. Parkinson. Translated by M. Morris. London: Rowman & Littlefield, 1991.

The Bible: New International Version. Grand Rapids, MI: Zondervan, 2011.

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