Here are two excellent articles on how the church should respond to the challenge of same-sex marriage and the marginalisation of Christian beliefs.
This first piece by Canadian Carey Nieuwhof serves as a reminder that it’s not actually a new idea that Christians are called to be counter to the culture!
And here is a thoughtful and compassionate response from British pastor Sam Allberry
It’s easy to complain when an election doesn’t go our way. How can we as Christians find reasons to be content whoever wins. Here are 5 answers;
In giving us government that has enables us to live lives relatively free from the threat of violence, oppression, injustice and poverty God has given us better than our sins deserve.
2. In Britain all the main political parties, whilst imperfect, seek to govern according to high standards.
In giving us government that is accountable to the nation and that seeks to government well we do better than many who live in countries where government is corrupt and the people live in fear.
We should give thanks then whoever gets in!
3. Take confidence that God is sovereign over government and the nations.
‘Let everyone be subject to the governing authorities, for there is no authority except that which God has established. The authorities that exist have been established by God.’ Romans 13:1. This is the government that in his wisdom he has given to us.
All government – good or bad – cannot thwart his perfect plan but only aid him in all he seeks to do c.f. Psalm 22:28, 75:6-7, John 19:10-11, the whole of the book of Daniel!
4. Do not expect too much.
Our country is not a Christian country and our leaders will govern without reference to God. We should pray that God would work through them but we should not expect too much.
5. Remember the gospel
a) All authority belongs to Jesus- Matt. 28:16-20
b) His kingdom alone will be one of perfect peace, justice and righteousness and will endure for ever! Rev.5:13
c) We need new hearts far more than a new government. Ezek.36:2-27
d) We too were ignorant, foolish, hostile to God and his ways until he had mercy on us. Eph. 2:1-10, Titus 3:3
(With help from Oak Hill Lecturers of old!)
Here are my notes from a recent seminar at City Church on the upcoming election
1. We must be committed to the welfare of our nation
a) We are ‘resident aliens’ in the world. The Christian recognises that this world is not our home but we are not to despise it either. Jeremiah 29:7 ‘seek the peace and prosperity of the city to which I have carried you into exile. Pray to the Lord for it, because if it prospers, you too will prosper.’ (NIV).
b) Government is God’s idea. To punish wrong and commend good
1 Peter 2:13-14 – Submit yourselves for the Lord’s sake to every authority instituted among men. Submission to authority is part of our witness to the world. It is God’s will that by doing good you should silence the talk of foolish men.
Romans 13:1-7 – v.1-2 The authorities that exist have been established by God. Consequently, whoever rebels against the authority is rebelling against what God has instituted.
We should be better citizens than unbelievers because we have a higher motive than they. They submit to authorities because they fear punishment if they do not. We submit because we want to honour God – recognising that they are his means of common grace to restrain evil.
1 Timothy 2:1-3 ‘I urge, then, first of all, that petitions, prayers, intercession and thanksgiving be made for all people— for kings and all those in authority, that we may live peaceful and quiet lives in all godliness and holiness. This is good, and pleases God our Saviour.’
When Paul urges us to pray for Kings and all in authority. John Stott comments ‘this was a remarkable instruction, since at that time no Christian ruler existed anywhere in the world.’
What to pray for? That we may live peaceful and quiet lives. Stott: ‘only in a well-ordered society is the church free to fulfil its God-given responsibilities without hindrance.’
What are these responsibilities government are to uphold?
• Freedom of religion – that enables me to grow in godliness and holiness
• Freedom of speech – that allows me to proclaim Christ through evangelism
Wisdom on government from Proverbs:
When the righteous thrive, the people rejoice; When the wicked rule, the people groan – Proverbs 29:2
By justice a king gives a country stability, but one who is greedy for bribes tears it down – Proverbs 29:4
Speak up for those who cannot speak for themselves, For the rights of all who are destitute. Speak up and judge fairly; Defend the rights of the poor and needy. – Proverbs 31:8-9
Conclusion We cannot expect, so we must not ask, a secular government to govern according to Christian principles. But we should pray that government will protect the vulnerable, reward good and punish evil and allow Christians to get on with being Christians without interference from the state.
2. The privilege of democracy
Many Christians in other parts of the world can only pray for a change of government. We have an opportunity to shape government!
3. Should Christians vote?
Yes. By voting:
a) we can demonstrate that Christians make the best of citizens because we recognise that government is a gift of God
b) we can give thanks to God for the good government that we enjoy. Under any of the main parties we will enjoy fundamental freedoms and privileges that many Christians are denied elsewhere.
c) we should take the God-given opportunity to elect a government that it will govern according to God’s purposes for it.
B. How do we decide who to vote for?
1. Look to elect government that will function according to God’s standards: Here are just SOME of the questions you could consider.
a) Protection of the vulnerable
• Do you believe that marriage provides the most secure and loving environment in which to raise children? Should that be reflected in the tax system?
• Should euthanasia be legalised? What care should be provided for the elderly?
• Do you believe that the law on abortion is too lax, too restrictive or about right?
• What legislation do you propose to limit the damage caused by harmful greenhouse gases and other causes of environmental damage?
• What is your policy on Asylum seekers and on migration?
• Do you agree in principle to the idea of shared days off for families? Should there be legislation to enable this?
• How do you define an ethical foreign policy and do you think that the UK should pursue one? What commitment can you make that further progress will be made to ensure that developing countries can be genuinely set free of the burden of debt?
b) Protect religious liberty
• Do you believe churches should be free to employ only Christians?
• Should there be a law against incitement to religious hatred?
• Should the right of Christians to freedom of speech be protected?
c) punish wrongdoers
• What solutions do you propose to violent crime in our society?
• What steps should be taken to rehabilitate young offenders?
• Do you support the reintroduction of the death penalty for murder?
d) prevent the spread of sin
• Do you think the law on cannabis should be liberalised?
• Are you in favour of compulsory sex education for primary school children?
• Do you support tougher controls against the broadcasting of pornography?
2. Try one of the websites designed to help you see which party manifesto is most aliened with your own convictions.
3. Consider the character of the candidates
a) For a list of your candidates visit https://yournextmp.com/
b) To discover if there are any hustings you can attend visit http://meetyournextmp.com/
c) Personal beliefs and practices cannot be separated from public life. Do they have a record of lying, adultery, misleading parliament, etc… If you want to know how your last MP voted on a range of ethical and moral issues then visit www.christian.org.uk/election and follow the links.
In an earlier post we reflected on the fact that the virtue of compassion belongs, properly and uniquely, to a Christian worldview. In this second and concluding post we consider our response to the call of the gospel to live out lives of compassion.
Compassion: Our virtue
No wonder Brian Borgman in his book Feelings and Faith insists the Lord Jesus is our pattern for compassion. We need not only to see people as he saw them but feel for them as he felt for them.
How is compassion something that we can cultivate? Without doubt it is a deep reflection on the gospel of Christ that produces and promotes compassion within us. Tim Keller argues ‘to the degree that the gospel shapes your self-image, you will identify with those in need.’ Once I consider that Jesus was moved to meet my need I begin to see that others share my neediness and I can choose to cultivate compassion wherever I see need.
A Christianity without compassion is a Christianity unmoved by the gospel and where there is little or no concern for a world in need there can be little of Christ in our hearts. It’s quite possible for even a prophet of God to fail in this regard. Human nature, unmoved by the gospel will, like the prophet Jonah, place limits on those for whom we ought to be concerned. Jonah was indifferent to the fate that awaited the people of Nineveh when sent by God to warn of impending judgement. That God was a God of compassion was a cause of complaint because the heart of Jonah was not shaped by the heart of God. So much so that when the Ninevites repented and God’s anger was assuaged Jonah’s anger only grew! As far as Jonah was concerned God’s compassion ‘ seemed very wrong, and he became angry. 2 He prayed to the Lord, ‘Isn’t this what I said, Lord, when I was still at home? That is what I tried to forestall by fleeing to Tarshish. I knew that you are a gracious and compassionate God, slow to anger and abounding in love.’ (Jonah 4:1-2, NIV). My problem, Jonah concedes, is that you are a God of all compassion.
Compassion: A unique opportunity
Bruce Sheiman isn’t the first to see something unique in the kind of love shown by Jesus and his followers. Emperor Julian (332-363 AD) was the last Roman Ruler to persecute Christians yet even he could not fail to recognise that a love shaped by the cross of Christ is radical. He wrote of how the cause of Christianity ‘has been specially advanced through the loving service rendered to strangers, and through their care for the burial of the dead. It is a scandal there is not a single Jew who is a beggar, and that the godless Galileans care not only for their own poor but for ours as well; while those who belong to us look in vain for the help that we should render them.’
Brian Borgman invites us to join him in praying; ‘May God the Father, who is full of compassion, and the Lord Jesus who is our model of compassion, fill us through the Holy Spirit with the holy emotion of compassion that compels us to relieve suffering, misery, loneliness, and lostness wherever we can. When we do that, people will see Jesus.’
Richard Dawkins can’t stay out of the headlines for long. Mostly recently, Dawkins has caused a stir when tweeting in reply to a woman expressing her moral dilemma. What would she do if she discovered she was pregnant carrying a child with Down’s syndrome? Dawkins volunteered his judgement and his answer is a sobering one; ‘abort it and try again. It would be immoral to bring it into the world if you have a choice.’ A considerable disquiet ensued and Dawkins offered a speedy clarification writing it would be ‘immoral from the point of view of the child’s own welfare.’ There is an obvious and evident lack of compassion in Dawkins’ reductionist argument. But as he is quick to point out his argument is a rational response from his atheistic perspective. ‘Those who took offence because they know and love a person with Down’s syndrome, and who thought I was saying that their loved one had no right to exist, I have sympathy for this emotional point, but it is an emotional one not a logical one.’
Compassion: An unexpected virtue
At the other end of the Atheistic spectrum is author Bruce Sheiman. His book, An Atheist Defends Religion, certainly has a title designed to grab your attention and Sheiman’s book is unusual in its defence of religion. We might go so far as to say a lone voice amidst the hubbub of a more militant atheism vocal in its refusal to recognise that religion is capable of making any positive contribution to advancing the welfare of human-kind. So why is Sheiman moved to write a more generous estimation of a life lived for God? Not least because he recognises that Christ’s coming into the world paved the way for a brand new view of humanity. Apart from Jesus the world would have looked very different. In his historical survey Sheiman concludes that before Christianity ‘a commitment to human dignity, personal liberty, and individual equality did not previously appear in any other culture.’ It was a distinctly Christian view of humanity that led to a radical acceptance of the place and need of others. ‘Once we see ourselves as free individuals, and to the extent that we understand that we are all creatures of one God, we understand that freedom and dignity are the right of all people.’ Here’s an observation from outside of the church – Jesus’ followers committed to seeing the world differently and that included how they chose to view and treat others, especially those in need. In this article I want to explore briefly one particular expression of that impact – the place of compassion. Put simply, the gospel calls on us to feel something for those who are less fortunate than ourselves and that in turn leads to action.
Compassion: The supreme virtue
Jesus saw people as no-one had ever seen them. C.H. Spurgeon said ‘If you would sum up the whole character of Christ in reference to ourselves, it might be gathered into this one sentence, “He was moved with compassion.” And J.C. Ryle observes ‘It is a curious and striking fact, that of all the feelings experienced by our Lord when upon the earth, there is none so often mentioned as “compassion”. Nine times over the Spirit has caused the word ‘compassion’ to be written in the Gospels.’ The Bible word we translate as compassion describes, first of all a feeling, an emotion that comes from the heart (or more literally the bowels!) and so Jesus was moved by feelings of concern and sympathy. Those feelings compelled him to come to the aid of those in need. A quick word-search and we might remember the compassion Jesus showed an ostracized leper when he not only healed but first touched the unclean man (Mark 1:40-42), or his decision to delay his entrance into Jerusalem because of the cry of two blind men (Matt. 20:29-34). Jesus weeps with Mary and Martha over the death of Lazarus (John 11:32-36) and he is moved more by the fate of those who stood under God’s judgement than his own on his journey to the cross (Matt.23:37). There never was a heart like his.
What one journalist discovered when accompanying University of Birmingham Christian Union volunteers witnessing to students on Birmingham campus.
A very helpful article on life in your 20’s.
(HT: Ash Cunningham)
Fascinating article on the Telegraph web site on the intellectual bankruptcy of the new atheism espoused by Dawkins.
Worth a reading this weekend is this Spectator article on the inability of atheism to provide a foundation for morality and ethics. In Douglas Murray’s piece ‘Can human life be sacred in a post-Christian world?’ his honest answer is ‘it’s disturbingly hard to say so.’
(HT: Tony Watkins)
2020birmingham will be holding its annual conference on Tuesday 3rd June in Birmingham. At the heart of our commitment to mission is a belief that to reach our cities for Christ we need to see churches planted that in turn will plant churches. We need nothing less than church-planting movements of all shapes and sizes. At our conference this year Richard Coekin of Co-Mission Network in London will share something of a vision to plant 360 congregations in London over 25 years.
But to reach the people of our cities it won’t be enough even to plant many more churches. To impact our cities we will need churches established that can creatively engage with the gospel across culture, class, ethnicity and every sphere and interest of life. The focus of this year’s conference will be to ask what might it look like for church-planting movements to engage our communities and impact our cities for Christ
If you live in a UK city (or have a heart for our cities) and want to think through what it might look like for you to work towards a church-planting movement where you are then why not join us. If you want to consider what it might look like for your church to engage through social action, the arts, politics and more then this could be a good place to meet with others who are also seeking to engage their communities in this way.
Here’s a short video introducing our conferences.
I have become all things to win all people so that by all possible means I might save some. I do this for the sake of the gospel, that I may share in its blessings. 1 Cor. 9:22-23 (NIV 2011).
What is marriage?
There can be no doubt that one of the most significant events of 2013 was the passing of legislation by Parliament re-defining marriage. At the heart of the debate, whether acknowledged or not , was the question ‘what kind of relationship is marriage?’ And the reason that Christians and our non-Christian friends have found ourselves talking past each other and have failed to find any common ground is simply this; in our society there has been a silent revolution that has taken place over the past 40 years or more in which marriage has ceased to be understood as a covenant and come to be understood as a contract.
What is the difference?
At the heart of the idea of marriage as contract, Tim Keller argues, is the idea that personal fulfilment and individual happiness. So much so that therefore ‘we stay connected to people only as long as they are meeting our particular needs.’ Many might talk of a marriage being over because ‘we have fallen out of love,’ or ‘have drifted apart.’ Marriage vows still give the impression that marriage is a covenant – huge life-long promises are still made – yet the change in mindset that has also seen the introduction of no-fault divorce demonstrating the reality that marriage in our culture is a contract masquerading as a covenant.
Unlike a contract, in covenants we bind ourselves to another ‘come what may.’ The relationship, rather than personal fulfilment, is the centre. Keller argues that perhaps the only covenantal relationship that we can still relate to in our culture is that of parent and child. Parents put the child and the relationship ahead of individual happiness and comfort. Parents sacrifice and serve and seek the well-being of the other ahead of their own. It’s practically unthinkable to imagine someone coming into work announcing that their relationship with their kids was over. Well until relatively recent times it was almost as unthinkable that the marriage relationship could end.
Here’s a table showing how the change from covenant to contract has impacted marriage. In 2011 there were 117558 divorces, in 1860 there were 103. After the 1969 reform act the figures grow exponentially. Why was divorce so rare for so long? Because in our culture marriage was regarded as a binding covenant.
At least three things flow from this biggest redefinition of marriage away from covenant to contract.
1. Falling marriage rates. The reason people say marriage is ‘just a piece of paper’ is because they are viewing it as an economic contract. Whether or not to marry at all is now really no different from going into the phone shop and weighing up the advantages and disadvantages of a contract phone vs. pay as you go. Co-habitation is simply pay as you go. So the table tracks that general decline over 40 years.
2. General acceptance of no fault divorce ad steep rises in divorce rate. Again, that’s what the table shows us.
3. Freedom to redefine marriage and therefore who may enter the relationship. Why should we exclude same-sex couples who wish to make their commitment to each other if marriage is a contract the terms of which we define. And now that same-sex marriage has been accepted by society it’s not surprising that growing numbers of people want polygamous relationships recognised too. Why should we limit a love agreement to 2 people? So in Brazil last year a civil union was established between a man and two women.
What does this mean for Christians and their view of marriage?
The real danger for us in establishing healthy marriages will probably not come from the challenge presented by the re-definition of marriage that took place last year but the cultural shift that represents the redefinition of marriage from covenant to contract over the past 40 years. What tv and Hollywood have done to redefine marriage is far more likely to shape the way you think about marriage, even your own, than recent events.
Tim Keller writes ‘the very idea of ‘covenant’ is disappearing in our culture. Covenant is therefore a concept that is increasingly foreign to us, and yet the Bible says it is the essence of marriage, so we must take time to understand it.’
For, as we will see in our next post, Jesus says marriage is not a contract but a covenant.
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