I’ve been wondering a lot lately about the work of God in our world today. We see so much violence, hatred, selfishness, and fear in our world, and we long to see God deal with those things and set the world right. Like the Psalmist, it’s easy to cry out, “How long will the enemy mock you, God? Will the foe revile your name forever?” (Psalm 74:10).
Belief in God is waning throughout western civilization. The Fear of God has almost been forgotten. The righteous seem to suffer, while the wicked live full lives (Ecclesiastes 7:15). Where is justice? Where can we find proof that God still cares for this fallen world?
In the 3rd chapter of John, we like to skip to the 16th verse: “For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” But it’s important to not skip over the first part of the chapter where Nicodemus comes to Jesus to find out more about what he’s been preaching. Why did Nicodemus, a Pharisee and someone who could have been considered an enemy to Jesus’ teaching, come to learn more about those teachings? Why did he trust Jesus enough to come to him for truth?
Nicodemus said to Jesus, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him” (John 3:2).
Wow! What brought Nicodemus, and so many others, to Jesus was the “signs” he was doing—the work he was doing in the world in God’s name. What’s interesting is that Jesus wasn’t fighting the pagan Roman government, he wasn’t campaigning against unjust or even ungodly laws, he wasn’t engaging in an ugly war of words with every person who didn’t agree with his teachings. He was going out into the communities around him and meeting people one-on-one, healing their hurts, providing food, showing mercy. These “signs” were not meant to save people’s souls, and they did little in themselves to change the world, but they got people to listen. And what Jesus had to say did have the power to change the world—one person at a time.
When we think of all the things Jesus did while walking in our world, and all the things he could have done but didn’t, perhaps we should rethink the things we, as Christians, are doing in the world today in his name.
It seems that one of the greatest arguments against believing in the God of Christianity is the people who call themselves Christian but who act no better (and often worse) than the non-Christian people around them. Instead of shining as a light to the world, pointing the way to a loving and merciful—yet powerful and holy—God, Christians are accused of self-interest, hypocrisy, and judgmentalism. Instead of meeting people in their needs and offering them love and mercy, we use the teachings of Jesus to beat others over the head and justify our hatred. Instead of continuing the work of Jesus in the world, we sit back and wait for God to rain down fire and brimstone on the ungodly. And then we wonder why we don’t see God working in the world today.
Perhaps we should try something different.
“He has shown you, O mortal, what is good. And what does the Lord require of you? To act justly and to love mercy and to walk humbly with your God” (Micah 6:8).
Even though my kids are both grown, we thought it would be fun for the whole family to go see Incredibles II for Fathers’ Day. The story picks up right where the original Incredibles movie ended, which I think was a great idea. In the original movie, the Parr family had grappled with living with powers that other people didn’t have. Some people loved the “Supers” and thought they did much to make the world a better place. Others feared them because they were different or blamed them for the damage done while they were trying to stop bad people from doing bad things. At some point, using super powers had become illegal, and the Parr family was forced to hide who they really were.
In the new movie, using super powers is still illegal. Bob and Helen Parr (aka Mr. and Mrs. Incredible) are trying to find a balance between helping others, obeying laws they don’t agree with, and protecting their family. It’s not an easy task when their teenage daughter, Violet, is trying to fit in at school, their pre-teen son, Dash, is a barely controllable ball of energy, and their baby, Jack-Jack, is … well that’s hard to explain without seeing the movie, but even a normal baby requires a lot of attention. When Helen is offered a chance to come back into the light and use her super powers to try to convince people to change the “anti-Supers” laws, the family dynamics become even crazier.
In the United States today, some people fear there may soon be “anti-Christian” laws. In fact, laws in some states which protect the rights of homosexual and transgender individuals are already being used to try and silence Christians who disagree with them. As the Supreme Court reminded us earlier this month, the times are changing and laws which affect Christian speech and actions are changing with them. The time may come—much sooner than we imagine—when Christians everywhere will have to choose between obeying the laws and living according to their faith.
In Incredibles II, Helen Parr has no desire to break the law unless doing so would serve a higher purpose. In the first movie, she was willing to “suit up” to save her husband’s life. In this second movie, she “suits up” to be an advocate for changing laws she believes are unfair and not in anyone’s best interests.
As Christians, we should also respect the law of the land as much as we can. The Bible tells us, “Let everyone be subject to the governing authorities” (Romans 13:1a). But it also says, “the one in authority is God’s servant for your good,” and “rulers hold no terror for those who do right, but for those who do wrong.” (Romans 13:3-4). So what do we do when the rules favor those who do wrong in God’s eyes and punish those who do right?
Like the Parr family, we may have some tough decisions to make about how to live in a society that fears and marginalizes us because of our beliefs. However, there’s one important lesson we can learn from the “supers,” and that is to MINIMIZE THE COLATERAL DAMAGE. Fighting bad guys can be messy, and people can get hurt. Fighting sin can be messy, too. If we try to win our battles at any cost, a lot of people who don’t understand what we’re doing will be hurt. Instead of seeing the good we’re trying to do in the world, all they will see is the damage.
So the next time you “suit up” to fight for something you believe in, ask yourself what kind of damage you might do in the minds and hearts of people who need to make a decision about following Jesus. What is the good you are trying to achieve? What is the harm you might cause?
The world needs us. It needs our core values. But mostly, people need Jesus. Remember that the next time you “suit up.”
Less than a week ago, a lone gunman opened fire at a group of Republican Congressmen and others attending a baseball practice in Virginia. A day or two later, I noticed a friend of mine posting on Facebook her outrage at all the posts she was seeing on Twitter celebrating and justifying the shooting. I didn’t see those kinds of remarks, but I don’t spend a lot of time on social media. Yesterday, though, I received an email from a family member—a good Christian woman—sharing some words of wisdom from Thomas Jefferson, including these:
I don’t know if the email was intended to rationalize the Virginia shooting and the anger behind it or if it was just bad timing. Either way, the connection between Jefferson’s words and the shooter’s actions is hard to miss.
Personally, I found the shooting in Virginia to be appalling and totally without justification. I can’t say, though, that I was shocked by it. Anger, division, and finger-pointing have taken over the political discourse in this country. Lines have been drawn, and people are categorized by one or two identifiers such as Republican, liberal, evangelical, Trump-supporter, or Trump-hater, and each group is all good or all bad, depending on which side of the line you stand on.
Christians, in particular, are being painted with a broad brush. The week before last, a nominee for a political post was accused of being Islamophobic just because he believes salvation is through Christ alone. And a few days later, a British political leader announced his resignation from office because he was taking too much heat for being an Evangelical Christian. The idea that Christians are hateful toward Muslims, homosexuals, and anyone else who doesn’t support their social and political views, is causing some Christians to keep their beliefs to themselves. Other Christians are standing up and saying, “That’s not us!” *
It grieves my heart more than I can say to know that some of my fellow brothers and sisters in Christ are adding to the hateful rhetoric that fuels acts of violence like we saw last week. It grieves me even more to think that other Christians are afraid to speak at all for fear of being seen as a hater.
Jesus never promised that practicing our faith would be easy or that all the world would love us and accept our message. He told us, “You will be hated by everyone because of me, but the one who stands firm to the end will be saved” (Matthew 10:22).
As for me, I would rather be hated for a message of love and redemption than a message of hate.
Since I often write about current movies, you probably expect this post to be about the new mummy movie from Universal which opened last week. But it’s not. And it’s not about the original Boris Karloff movie or the many reincarnations starring Brendan Fraser. It’s not about a movie at all. But it is about a mummy.
Did you know that mummies are mentioned in the Bible?
In Genesis 50:2-3, Joseph had physicians embalm his dead father, Jacob. Joseph was an Israelite working in a high position for the Pharaoh of Egypt, and embalming (or mummifying) was the usual way dead bodies were prepared for burial in that culture. Jacob’s mummified body was then taken back to his homeland in Canaan to be buried in a cave with his father, Isaac, and his grandfather, Abraham (Genesis 49:29-32, 50:12-14).
Later, when Joseph died, he was also embalmed (Genesis 50:26). Like his father, he made his family swear he would eventually be buried with his forefathers in Canaan: “’I am about to die. But God will surely come to your aid and take you up out of this land to the land he promised on oath to Abraham, Isaac and Jacob…. God will surely come to your aid, and then you must carry my bones up from this place’” (Genesis 50:24-25).
For reasons which aren’t explained, Joseph’s body was not taken to Canaan right away. Perhaps Joseph, as an old man, no longer worked for the Pharaoh or had any influence with him. Perhaps things were already changing in Egypt and Jacob’s large family were no longer treated as welcome guests in the land. Whatever the reason, Joseph’s family did not leave Egypt for over 400 years—not until God sent Moses to lead them back to the land promised to Abraham, Isaac, and Jacob.
It’s interesting to note that even after 400 years, the Children of Israel had not become assimilated into the people of Egypt. They were still an identifiable group with a common heritage and a family history handed down either orally or in written form. They knew where they were from. They knew they were aliens in the land of Egypt. They knew they had a promise to keep to return Joseph’s bones to rest with his fathers.
But when it came time to move forward, many found the challenges of going home a little too daunting, and they thought longingly of all the “comforts” they had left in Egypt (Exodus 14:10-12, 16:3, 17:3; Numbers 11:4-6, 14:2-4, 20:4-5). At times, it must have seemed to Moses that the only one among them who wasn’t complaining was the mummy. “Moses took the bones of Joseph with him because Joseph had made the Israelites swear an oath. He had said, ‘God will surely come to your aid, and then you must carry my bones up with you from this place’” (Exodus 13:19).
So, you see, this story had a mummy in it. It also has a moral.
God wants us to look forward, not back. He wants us to remember we are aliens in the kingdoms and nations of men and that our true home is the Kingdom of God. He wants us to let go of the “comforts” of this world we think we need and hold on to his promises. And if he has to make us “obnoxious” in our modern-day cultures to remind us of his calling, he will.
If that last thought intrigues you, I wrote a short book about it, called One Nation Under God: A Christian Argument in Favor of Separation of Church and State. You can find it at Amazon.com, where the Kindle version is only 99 cents for the next week!
I saw a short video on Facebook yesterday and followed it back to its originating website. At first, I could only find it in Italian, since the website was created by the Vatican, but eventually I found the English version. I thought the video was moving and beautiful—and very dangerous. I invite you to take a minute and a half to view the video and then consider what the Bible has to say about this topic.
In the first place, I would like to say that nothing in the teachings of Jesus or the New Testament writers is against inter-religious dialogue. We are commanded to take the gospel of Jesus Christ to all the world, and to do that we have to be able to have respectful conversations with people who disagree with us about that gospel message. However, the purpose of our dialogue should be to “make disciples … teaching them to obey” everything Jesus commanded us (Matthew 28:19-20). It is not, as the Pope says, to “produce the fruits of peace and justice.”
Didn’t Jesus command us to pursue peace and justice?
The Bible tells us that a heart for justice is a characteristic of Jesus and his people (Matthew 12:18, 23:23; 2 Corinthians 7:11; Hebrews 1:8). Jesus also said, “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9). And peace is one of the fruits of the Spirit by which all Christians should be known (Galatians 5:22-25).
So why then did Jesus say, “Do not suppose that I have come to bring peace to the earth. I did not come to bring peace, but a sword” (Matthew 10:34)?
In another part of the New Testament the Bible is referred to as a sword. “For the word of God is alive and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart” (Hebrews 4:12).
The word of God divides—the just from the unjust, the saved from the perishing, the children of God from the children of the world. And the gospel of Jesus Christ divides—those who have found true peace with God through faith in Jesus and those who still oppose God by trying to earn his favor in their own way.
Here is something else Jesus had to say: “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13-14).
Don’t get caught on the broad road leading to destruction just because it sounds inviting and warm and comfortable. Only one road leads to heaven—the one that begins at the cross.
I read an article this week about the divide among evangelical Christians over Donald Trump. Apparently, one thing many supporters of Trump have in common is a belief in a “prosperity gospel.”
According to the prosperity gospel, God materially blesses those who are in his favor. The point of Christianity, then, is to gain the health and wealth God wants us to have. In the political realm, if wealth and economic success equal God’s approval, then Donald Trump is obviously God’s man – despite his personal arrogance, failed marriages, or any stance he takes on moral issues.
An interesting point in the article is that proponents of the prosperity gospel “represent a narrow and often controversial segment of the faith,” and yet “fully half of white evangelicals believe Trump would make a good or great president.” That suggests a lot of Christians believe in a prosperity gospel without even realizing (or admitting) that they do. That’s not surprising when you consider how many people agree with the ideas of some of the Founding Fathers of the United States that were very similar to the prosperity gospel we talk about today.
The Puritans of Massachusetts Bay Colony looked to the promises of the Old Testament and expected God to bless them in the New World if they obeyed God’s commands. They wanted their new colony to be “a city upon a hill,” and they looked to God for their prosperity.
This Puritan ideal of a blessed people influenced many who fought for the freedom of the colonies a century and half later. A number of our Founding Fathers believed God's obvious favor of the colonists in battle proved to them God agreed with their cause. They equated military success with divine approval and a divine mission in the world.
John Adams wrote, “I always consider the settlement of America with reverence and wonder, as the opening of a grand scene and design in Providence for the illumination of the ignorant, and the emancipation of the slavish part of mankind all over the earth.” George Washington spoke of God as “the Great Author of every public and private good,” and exclaimed that “every step by which [we] have advanced … seems to have been distinguished by some token of providential agency.”
So when Donald Trump says he wants to make America “great” again, it’s easy for some to equate that with the ideas of the Founders that God intended America to be great. It’s an attractive proposition to say that God favors us as Americans and wants to bless us with peace and prosperity. To think of those things as our birthright means we don’t have to earn them or do anything to deserve them. We just have to take them – “name it to claim it” in the words of prosperity gospel preachers.
The problem, of course, is this is not good Christian theology.
To be Christian is to be like Christ, to be conformed to his image (Romans 8:29). We are told to “have the same mindset as Christ Jesus” who “made himself nothing by taking the very nature of a servant” (Philippians 2:5,7). Jesus said, “Whoever wants to be my disciple must deny themselves and take up their cross daily and follow me” (Luke 9:23).
When we compare the prosperity and popularity of someone like Donald Trump with the humility and personal sacrifice of Jesus Christ, we might yearn for the former. But we are called to imitate the latter.
To learn more about the problems with the Founding Fathers theology, I hope you will read my book One Nation Under God: A Christian Argument in Favor of Separation of Church and State.
Referenced article: Elizabeth Dias, “Donald Trump’s Prosperity Preachers,” Time, April 17, 2016, http://time.com/donald-trump-prosperity-preachers/
Whenever I talk to someone about the issue of separation of Church and State in America, I am sure to hear the argument that our Founding Fathers were Christians and wanted the United States to be a Christian nation. That’s an easy generalization to make, but it ignores the fact that there were many men involved in the founding of our nation with many different religious backgrounds and beliefs.
It’s true that most of the men associated with the Declaration of Independence, the US Constitution, and the first Congress considered themselves to be Christian. However, then – as now – not everyone agreed on what it meant to be a Christian.
The same man who wrote the Declaration of Independence with such beautiful references to God and our Creator was vilified by religious conservatives as being anti-Christian when he ran for president at the beginning of the 19th century.
“Some clergyman warned their parishioners that they should hide their Bibles if Jefferson became President, and that such an electoral outcome might bring down God’s wrath on the new Republic…. A widely distributed pamphlet [proclaimed] that ‘the election of any man avowing the principles of Mr. Jefferson would … destroy religion, introduce immorality and loosen all the bonds of society’” (p.20).
Yet Jefferson called himself a Christian. “I am a Christian, in the only sense he [Jesus] wished anyone to be; sincerely attached to his doctrines, in preference to all others; ascribing to himself every human excellence, and believing he never claimed any other” (p. 25).
You see, Thomas Jefferson believed that Jesus lived and taught and had aspects of his life and teachings recorded by his followers. But on the basis of human reason and his own conscience – which he valued more than the teachings of the Bible – Jefferson could not accept the idea that Jesus was the Son of God who died and rose again to conquer sin and death. Jefferson went through the four gospel accounts of Jesus’ life and literally cut out the parts he agreed with and pasted them into his own book. He called that book “The Life and Morals of Jesus of Nazareth,” and it later became known as “The Jefferson Bible.”
Today, there are many people who think it is enough to believe in the moral teachings of Jesus, to value him highly as a teacher and a role model. Add in the moral laws of the Old Testament and we have the foundations for a good, peaceful, “Christian” society, one likely to be blessed by our Creator who, after all, endowed us with the rights to life, liberty, and the pursuit of happiness.
Unfortunately, it’s in the writings of Thomas Jefferson, and others like him, that we find this view of God and of Jesus. It isn’t in the Bible – not unless you take it apart line by line and discard all the parts you don’t like or that don’t fit with your view of how the world should be.
Today is Thomas Jefferson’s birthday. I applaud him as a masterful statesman and a strong leader for our infant nation. But, whatever he called himself, I cannot agree that Jefferson was a Christian or that anything he wrote spoke of Christian truths.
Christianity is about much more than acknowledging there is a God, accepting the truth of Jesus’ life on earth, or even being a fan of his teachings. To be a Christian is to acknowledge Jesus CHRIST as the Savior of your soul and the King of your life. Christians are, first and foremost, members of God’s Kingdom, and that Kingdom should never be confused with or entwined with any human nation on earth – no matter what our Founding Fathers thought.
Harry Rubenstein and Barbara Clark Smith, “History of the Jefferson Bible” in The Jefferson Bible, Smithsonian Edition, Smithsonian Institute, 2011.
A lot has been said in the news and editorials over the past months and years about building a wall to protect the southern borders of the United States from illegal immigrants. The rhetoric in the current election wars has been so strong that Pope Francis called out Donald Trump and said his position on immigration is not Christian. “A person who thinks only about building walls, wherever they may be, and not building bridges, is not Christian. This is not the gospel,” the Pope told reporters. Trump was quick to point out that the Vatican is completely surrounded by “massive walls” and proclaimed, “No leader, especially a religious leader, should have the right to question another man's religion or faith.”
One thing about walls is that they define people – you belong on one side of the wall or the other. America, which was once considered the melting pot of the nations, has become a nation of walls. We are all about the labels. We use them to define ourselves, and we use them to define others. Sometimes we use labels to demean and humiliate others. Sometimes we use them out of political correctness. Most often we use them to simplify the complex nature of our multicultural, multigenerational, multilingual nation.
For the most part, I think labels do more harm than good. When we build walls between groups of people with the words we use to label and compartmentalize them, we create an “us” versus “them” mentality which doesn’t need to exist. Another harm of using labels is that we often group together behind one wall people who are very disparate in what they think and how they act. Over time, a label can even lose its original meaning when it is thoughtlessly applied to too many different people.
To the Pope, being “Christian” means (at least in part) building bridges between people instead of walls. He says Donald Trump is not “Christian” based on this definition. Trump says he is a “Christian,” although he refuses to define the word. “Evangelical Christians” are big supporters of Donald Trump according to national opinion polls, but the polls define that term differently than many committed followers of Jesus would like to see it used. Some Evangelical Christians are even looking for a new label to distinguish themselves from those who hold very different views. For now, they remain rounded up behind the massive walls of “Christianity” with those who are all about building walls and others who want to see all the walls come down.
As much as I dislike walls between people, I have to recognize the necessary existence of one. There is a wall, not made of human hands or defined by human labels, which separates the forgiven and redeemed children of God from the rest of the world. Jesus said, “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus called his followers “sheep” who knew his voice. “Very truly,” he said, “I am the gate for the sheep, … whoever enters through me will be saved” (John 10:7-9). The Bible also says, “Salvation is found in no one else, for there is no other name under heaven given to mankind by which we must be saved” (Acts 4:12).
Many who call themselves Christians recognize this wall and are safe inside its walls. Others are not. That is an unfortunate truth. Even within the sheep-fold of true Christianity are those who fail to act the way Jesus calls his followers to act – with love, forgiveness, and grace. That is also unfortunate. It makes it very difficult to be certain of who is on our side of the wall and who is not. So, in a way, Trump is right, and we need to be careful when using the labels of “Christian” or “Evangelical” when speaking of other people or groups.
But whatever label you use to describe yourself, you can be certain that God knows your heart and he knows which side of the wall you are on. If you have never entered into the sheep-fold through faith in Jesus Christ, don’t despair. The gate is unlocked, and all are invited to enter.
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life” (John 3:16).
In my attempts to understand why Donald Trump is running away with the Republican primaries, I read a few of the many articles trying to explain this phenomenon. One in particular caught my attention. Ben Domenec, in Why Evangelicals Are Born Again for Donald Trump (see link below), makes some good observations about why southern evangelicals are breaking from their traditional pattern of voting for someone who represents their Christian values—something Trump clearly does not. The simple answer is that evangelicals have lost their battles on just about every political and social front possible in recent years, and the one thing they have left is the right to be bitter about it.
Okay, Domenec didn’t say it quite that way. Here’s what he did say:
Having lost the fight over public religious displays, decency in music and film, abortion, and now same-sex marriage, the religious right-wing is now fighting a battle over religious liberty—which is being framed as the right to not go along with what we don’t agree with.
If I don’t agree with a law requiring my company to pay for contraceptives for my employees, I shouldn’t have to pay it. If I don’t agree with the morality of same-sex marriage, I shouldn’t have to bake a cake for a same-sex couple or photograph their wedding. If I want to pray in front of my students in a public school, I should be able to. If the majority living in a county or city want public displays of the Ten Commandments or only Christian prayers at public meetings, they should get what they want. Isn’t that what the First Amendment guarantees? If the Constitution can be used to protect atheists, Satanists, and Muslims, why can’t it protect us?
Not only do many Christians feel on the losing side of the culture wars, but they are now being cast as the bad guys in those wars. They are the haters, the bigots, the politically incorrect. And the one person standing out loudly against political correctness is the person for whom they will cast their vote—Donald Trump.
I have a response to these Christians, but it’s a long one. I wrote a whole book about it. I just finished updating that book and hope to have it ready for purchase sometime next week. Here is a brief excerpt from chapter one:
Many have watched the changing religious landscape and wondered what has gone wrong.
I’ll let you know when the book is available. I hope you’ll buy it.
I am an evangelical Christian—but I do not support Donald Trump.
I am a registered Republican—but I will not vote for Donald Trump.
I will not vote for someone who has so little respect for the Constitution of the United States that his response to protestors is to say, “I wanted to punch that guy in the mouth.” I will not vote for someone with so little respect for women that he equates the terms “political light-weight” with “bimbo” when speaking of a female reporter. I will not vote for a man who has so little respect for human life that he claims he could shoot a man on a crowded street and not lose votes because he’s so popular. I will not vote for someone who mocks anyone who is different from him, responds angrily to anyone who disagrees with him, and refuses to participate in anything that doesn’t give him the spotlight.
And I am very, very disappointed in all the “evangelical Christians” who stand behind this man.
Politics is hard. Government is hard. Living in a nation of over 300 million people from every race, ethnicity, and religion on the planet is hard. Throw into the mix a national heritage that says all people are created equal and a national constitution that says all people should be treated as equals, and being an American gets even harder. It’s so much easier to say ‘what’s in it for me?’ or ‘who is looking out for people like me?’ But the government of the United States is not supposed to be picking and choosing who gets respect or who gets a voice. And the President of the United States—the representative of ALL the people of the United States—should be the one raising the bar, not lowering it.
I have long stood against the idea that the United States is a “Christian nation.” My reasoning has been on theological grounds as well as historical and legal. But in recent months, the people of this country who have flocked en masse to support the biggest bully on the block have proven that we are not a Christian nation in any way. Christians are supposed to follow Jesus’ teachings to love their enemies, to put others ahead of themselves, to care for the weak and the outsider, to put living for God ahead of monetary gain, to be peace-makers, to be forgiving. Jesus stood boldly for what he believed, and so should we—not to ridicule others or throw punches against anyone who disagrees with us, but to love them enough to be beaten by them, enough to die for them.
I will not vote for Donald Trump. I will do my research, read articles, listen to the debates, and cast my vote for someone who can build bridges in Washington, DC, not walls. I will look for someone who will uphold the Constitution, not trample it underfoot to the thunderous applause of supporters who find freedom of speech and freedom of religion a little hard to take when it’s not their speech and their religion which are being protected. I will speak out against political candidates and their Christian supporters who think it’s okay to say anything and do anything as long as the majority goes along. The majority—among them many evangelical Christians—may support many things which neither the Constitution nor the Bible would permit. So if Donald Trump is the big “winner” of this year’s race for the presidency, please ask yourself what we as a people stand to lose.
What is my mission as an author? The goal dearest to my heart is to help Christians think about what they really believe and then to act as if they believe it. It all begins with understanding what it means to be a Christian. Then we have to learn to live like a Christian.