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Exemple

“…those who do not believe in truth are more likely, I believe to lie.” – Veith, G. E., Jr. (1994b). Postmodern Times: A Christian Guide to Contemporary Thought and Culture. Crossway, p. 51.

              We live in an age in which fewer people trust that which is labeled as truth, even to the point that one might despair of being able to know the truth, even if it exists. With the existence of truth in doubt or at least a loss in confidence that one can find the truth, the reality of a lie can be doubted as well. With a lie defined as that which is not true, a denial of truth suggests that lies do not exist.

              If one believes that there is no real truth to which one should hold, they may ask themselves why not just create one’s own reality. To claim that one is describing reality past or present without the restraints of truth’s existence means one can make up what pleases them. As Veith states in his book, lying becomes easier and thus more likely to happen.

              The participant of this mind game can simultaneously believe they are not lying as lying cannot exist if there is no truth in the first place, and yet still be lying due to the fact that their underlying premise of truth’s non-existence is erroneous. Our denial of the reality that this universe operates within the reality that truth exists does not change such reality. Truth still rules and a lie is still a lie.

              Yet, such a rationalization whether conscious or unconscious absolves the conscience of many of potential guilt. They play freely with their statements believing there are no boundary lines which when crossed lead to ditches. Their statements and claims wander to and fro between corresponding with reality and contradicting it with lies. They see no reason to worry about lying.

              As this denial of truth and its greater propensity to lie grows in our society, rather than freeing members of that society from truth’s bonds, it begins to limit them in different ways. They cannot be as productive in carrying out life when constantly contradicting reality, effectively trying to swim against the current. Relationally, participants in this rationalization begin to realize as Veith notes that they cannot trust what someone else tells them, when that person is comfortable with lies. When trust diminishes, knowledge begins to lose its foundations.

              In order to avoid the consequences of a society which is losing its belief in the existence of truth with the preponderance of relativistic thought, we must return to a foundation of believing that God has given us truth by which to live. When we believe in truth’s existence and God’s desire for us to know it, we can pursue it. We can strive to pattern our thoughts and feelings in line with the truth we discover. We can live daily as individuals pursuing truth and gather more productively when sharing truth and its pursuits with less need to distrust one another. Only in this approach to life can we hope to lead ourselves and other to whole life.

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Exemple

               Jill glances at the reflection before her but recoils not from the actual portrayal of her face by the light, but from the meaning overlaid by life upon her countenance.  The reflection reminds her that others have left her along the road of her long sorrow.  The reflection reminds her that the brokenness of family members’ own struggles strands her on a lonely island in the ongoing buzz of life which then cannot hear her cry in the night nor the day.  The reflection reminds her that nothing has relieved the suffering lying behind that reflection.  No therapy, no medication, no well-intended but misdirected words of friends have lifted that reflection out of darkness.  She knows that she will see that reflection tomorrow and the day after and so on until her eyes open no more.  She does not expect the spirit behind that reflection to remind her of anything different in those future encounters. 

               Jill does not realize that millions of others daily recoil at their own reflections.  They gasp at the reflected darkness of various mental illness shadow. The rest of today’s world continues on unaware of these millions until the news reports that one of them has chosen to put an end to the daily ritual of glancing at their own soul in the mirror.  Should we care? Should we act?  How far must this go and how many must fall before we acknowledge how tangled and knotted are the strings of life woven by today’s misunderstanding of reality as manifested in the mental health crisis presently weighing upon us..

               The specter of Jill’s suffering along with the millions of others rumored by the media deserves an answer.  Addressing such a problem as the multilayered complexity of our current mental health crisis requires understanding where the tangled mess begins and then following through the whole tangle to find the solution.  This stands out rather like a multilayered knot in your child’s shoelace.   Attempting to untangle and solve the knot starting halfway through it will either leave you at best with half a knot or possibly even worse with one and a half knots, i.e. a bigger mess than you started with.  The mental health in which we and millions of our neighbors are presently suffering, likewise, cannot be solved without going to the root of the tangle and working out from there.  The solutions offered by the secular world do not aim at the root of the tangle.  Similarly, the solutions currently present in the broader church are falling short and need revision.  The problem requires a solution that can only come from God’s design for the family and the church as the foundations of society, but which the current broader church is not leading as it is called to do.

               The process for untangling something so complex and so multilayered as the mental health condition of our society obviously requires more time, energy, and steps than untying your child’s knotted shoelaces, but the basic steps are strikingly similar.  First, we must be sure that a problem really exists.  Second, once we realize that the problem is real, we must take a big picture look and understand the depth and breadth of the problem (its nature).  Third, with a big picture understanding, we must find the best starting point from which to begin the disentanglement, or in other words, we must identify the root cause or causes of the tangle. Fourth, our response must be sufficiently powered and correctly focused while minimizing hindrances to have a hope of success.

               Over the coming installments of this series, I will walk through this process as it applies to the state of our society’s mental health crisis.  By answering each of these first three questions we will lead into the most important answer to the fourth question: how the work of the family and the church lie at the root of untangling this tangle mess of a mental health crisis.

Step One of Disentanglement: Confirmation that a Problem Exists

               Before allocating extensive time and resources to this issue, we should confirm the truth of the contemporary claim that a mental health crisis exists.  This applies whether referring to either the setting  of our own community or more broadly to our nation.  Just because your 4-year-old says that they can’t untie their shoe does not mean that it is knotted.  Just because the news media and experts say that we have a mental health crisis does it mean that we need to respond to their alarm bells.  Just because a Jill, as described earlier, looks into her mirror with sadness and despair does not mean we have a societal crisis.  We also don’t want to extrapolate our own mental health struggles of anxiety or depression across everyone assuming that every one of us “feels” the same as we do.  Before we devote much time, effort, or money into untying knotted shoelaces, we should be confident that a knot really exists.

               With these cautions in mind, we consider how we might assess the situation and determine if a problem truly exists or not.  Most of you reading this will not be mental health experts or public health experts with knowledge and extensive access to data sources that you trust.  We will have to find sources upon whom we can trust to provide sufficient and accurate evidence for a problem’s existence.  We must admit that looking to our own family and friends’ current experiences of mental illness does not mean that we have an epidemic or a national crisis.  We or our loved ones may have a crisis, but that is a somewhat different problem and solution than having a societal crisis.  The sources must be realistically free of bias, avoiding unnecessary conflicts of interest.  We don’t need a deceitful mechanic telling us that we need to replace our carburetor and we don’t need government officials telling us that a crisis exists so they can offer their solutions at our tax expense.  On the other hand, our sources will have to be sufficiently involved and knowledgeable in the mental health world for them to know something worth considering as a trusted and reliable/accurate source.

               We then want more than one source so that we can be more confident that even the well-intentioned and unbiased did not make an honest mistake in their assessment.  We might initially look to a governmentally derived report or study, but would also appreciate a study from a private or academic source that we trust.  We might also try to find sources from outside the usual ones which agree with our worldview so that we avoid having our own echo biases from other’s who think like us.  Then we would also consider personal experience whether in our family, our church, or our community.   For those of us in the health care world, we can also look to the experiences of our patients as informal surveys of what is happening in the broader culture.  Then we must evaluate each of these sources for bias, accuracy, breadth, depth and other factors to be sure it is worthy of our including it in our analysis.  Finally, by comparing and combining these sources we can develop a better appreciation for whether a problem exists or not.  This process also prepares us for later steps in our attempts to untangle the mental health knot.

               These quotes provide a starting point, offering different perspectives and statistics demonstrating why we should be concerned with our nation’s mental health:

               From Abilene Christian University: “The statistics are startling. Between 2007 and 2019, adolescents reporting a major depressive episode increased 60 percent. Tragically, during a similar time frame, the suicide death rate among 10–24 year olds increased 56 percent. This issue isn’t confined to young people. In 2020, anxiety and depression increased globally by 25 percent. Depression and anxiety rates exploded so rapidly that, at the end of 2021, the U.S. Surgeon General declared a “devastating” national mental health crisis.

               From CNN:  “Nine out of 10 adults said ​they believed that there’s a mental health crisis in the US today. Asked to rate the severity of six specific mental health concerns, Americans put the opioid epidemic near the top, with more than two-thirds of people identifying it as a crisis rather than merely a problem. More than half identified mental health issues among children and teenagers as a crisis, as well as severe mental illness in adults.”

From SAMHSA: 

               “Fact: Mental health issues can affect anyone. In 2020, about:

               One in 5 American adults experienced a mental health condition in a given year

               One in 6 young people have experienced a major depressive episode

               One in 20 Americans have lived with a serious mental illness, such as schizophrenia, bipolar                disorder, or major depression

               Additionally, suicide is a leading cause of death in the United States. In fact, it was the second                leading cause of death for people ages 10-24. Suicide has accounted for the loss of more than                45,979 American lives in 2020, nearly double the number of lives lost to homicide.”

From Pew Research Center:  “Mental health and the pandemic: What U.S. surveys have found:

               1. “At least four-in-ten U.S. adults (41%) have experienced high levels of psychological distress at                some point during the pandemic, …”

               2. “More than a third of high school students have reported mental health challenges during the                pandemic. …”

               3. “Mental health tops the list of worries that U.S. parents express about their kids’ well-being,                according to a fall 2022 Pew Research Center survey of parents with children younger than 18. In                that survey, four-in-ten U.S. parents said they’re extremely or very worried about their children                struggling with anxiety or depression….”

               4. “Among parents of teenagers, roughly three-in-ten (28%) are extremely or very worried that                their teen’s use of social media could lead to problems with anxiety or depression, according to                a Spring 2022 survey of parents with children ages 13 to 17.”

               5. “Looking back, many K-12 parents say the first year of the coronavirus pandemic had a                negative effect on their children’s emotional health.”

               As I find further helpful sources to support the existence of a crisis, I will try to return to this blog and post those sources at the end.  I am open to your sharing of ones you find, even ones that argue against a crisis if you find some.  For now, I have also mentioned a few sources of proof in other blogs and can say that between several studies I have read and my experience in our clinic where we are truly seeing more and more mental health issues in our patients, there is a mental health crisis which seems to be worsening.  Various studies indicate that people are more stressed and experiencing more mental health dysfunction with more diagnoses being made and more meds being prescribed.  Weekly, I receive the same comments from my staff in caring for our patients that we are seeing more and more suffering both physically and mentally in those seeking our help.  Many experts are expressing their concern in news interviews, articles, and books.  Government and media are beating the same drum over and over, proclaiming that we need more mental health workers (I will address this inadequate response soon, but for now, their repetition acknowledges that they see a problem).  The consensus of these sources indicate that we have a problem – that the mental health shoelaces are truly knotted.

               If you doubt this assessment, I applaud your diligence to be more confident before responding to a problem that you are not sure actually exists.  If this describes you, take time to solidify your opinion one way or the other before proceeding to the rest of this series.  On the other hand, if you are in agreement with the knot’s existence in our society as well as its importance, return to read part two describing the nature of the mental health crisis.  As you wait, do a little research on your own and begin formulating your own view of this issue.  This work will prepare you for understanding in the next essay.

Bibliography:

Gramlich, John. “Mental Health and the Pandemic: What U.S. Surveys Have Found.” Pew Research Center, 2 Mar. 2023, www.pewresearch.org/short-reads/2023/03/02/mental-health-and-the-pandemic-what-u-s-surveys-have-found/. Accessed 12 Nov. 2023.

Krause, Chelsi. “The Mental Health Crisis: What’s Going on and What Can We Do.” Abilene Christian University, 9 May 2022, acu.edu/2022/05/09/the-mental-health-crisis-whats-going-on-and-what-we-can-do/#:~:text=In%202020%2C%20anxiety%20and%20depression. Accessed 12 Nov. 2023.

McPhillips, Deidre. “90% of US Adults Say the United States Is Experiencing a Mental Health Crisis, CNN/KFF Poll Finds.” CNN, 5 Oct. 2022, www.cnn.com/2022/10/05/health/cnn-kff-mental-health-poll-wellness/index.html.

SAMHSA. “Mental Health Myths and Facts.” Www.samhsa.gov, SAMHSA, 8 Feb. 2023, www.samhsa.gov/mental-health/myths-and-facts. Accessed 12 Nov. 2023.

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Exemple

Good evening,

I respectfully invite you to reconsider your position on school choice, particularly regarding Gov. Lee’s Education Freedom proposal. While I understand that you have previously supported school choice, I ask you to hear me out as a fellow conservative Tennessean. This bill is simply false advertising.

Let’s start with our common ground. The public school system is failing our children. Recent proficiency scores I heard were abysmal from standardized testing. Children need a different option.

Now, on a superficial level, attaching money to where a student goes and giving parents “freedom” to choose a private school or homeschooling option appears to be a great idea. However, accountability is the buzzword coming from both Democrats and Republicans. This means that parents and private schools will be held accountable to state standards.

Wait, these same state standards are failing our children already. How does moving money from one bucket to another and requiring the second bucket to follow the first bucket’s rules make any long term difference? Accountability will require “teaching to the standardized test”. Private schools will have to submit to the same failed system and eventually produce the same failing results.

The school choice movement will pull all children into the same broken system rather than set children free. The money behind this movement can be traced back to the DeVos’s and other big money groups, much of that through American Federation for Children. This is not grassroots. This is not the solution we need. BUT… the plan by Gov. Lee is false advertising.

I would love the opportunity to dialogue and introduce you to a good friend who knows far more than I do about this crucial issue.

Blessings, Dr. Eric Potter

Below, you can share your concerns with the Beacon Center.

https://www.beacontn.org/tell-your-story

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Good evening,

As a House district 65 resident, I am very pleased at your honesty in the linked article below.

https://www.wkms.org/…/autonomy-vs-accountability-not…

If I am understanding you correctly, you believe that anyone who accepts state funding through the Educational Freedom Scholarships should have state oversight. Many are claiming that there will be no strings attached for those taking state funds, but we all know that this is quite the false advertising. For any government-sourced money, there will be strings. You are at least honest in this respect while so many are playing a game of deception.

You are honest that despite all the fanfare of calling this “Education Freedom”, ultimately it will bring private schools and homeschools under the public school umbrella. Everyone will have to teach to the same standardized system. Everyone will have to use “approved/certified” curriculum. Despite championing creativity and ingenuity in saving our children from the broken public school system, we can just bring everyone under the same broken system and sink together.

By now, you can tell that I oppose this bill quite strongly. Pretending that this bill will enable any student in a public school to attain a better education is false advertising. It will only force public school practices into the private school. I beg you to reconsider and would be glad to sit down with you to talk more about the many other ways this bill is bad for Tennessee children.

In Prayer for Wisdom for All,

Dr. Potter

Contact your legislators

https://www.tn.gov/directory/find-your-legislator.html

Contact the Education Committees for the Legislature

Senate Education Committee:

https://wapp.capitol.tn.gov/apps/CommitteeInfo/SenateComm.aspx?ga=113&committeekey=630000

House Education Committee:

https://www.capitol.tn.gov/house/archives/107GA/committees/education.html

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Exemple

Conclusion of Romans 13:1-7 Analysis

Excerpt #14 of “Analysis of Romans 13:1-7 in Light of the Analogy of Scripture”

               Given the length of the full paper I recently published on this site, I am posting excerpts which emphasize specific principles within the paper.  Hopefully, these excerpts will not only encourage you to read the actual paper, but also think more deeply about the role of Romans 13:1-7 in our response to both Godly and ungodly civil government in our day and time.  A proper understanding and obedience to Scripture is critical today as always.  This particular Scripture has been mishandled in so many ways that a methodical approach to its exegesis is needed to avoid further error by both individual Christians and the broader church.  The pressures being exerted upon true Christianity by the contemporary civil government demand a Biblical response informed by Romans 13:1-7 and the other Scriptures addressed within this paper.

               (These excerpts are posted in the order as found in the paper, but do not include the entirety of the paper which combined.  Only the PDF contains all sections of the paper.)

Conclusion of Romans 13:1-7 Analysis

              In regard to Romans 13:1-7, the analogy of Scripture provides support, clarification, and deepening of this debated and critically important passage.  Submission to authorities means obedience to those powers placed by God over the believer as a dual citizen.  Those authorities derive their power from God as the ultimate authority.  Authorities whose commands coincide with that which God has commanded or permitted must be obeyed dutifully by Christians for God has not only instituted them, but done so for the good of all.  Resisting such righteous authority and such righteous commands by these human authorities brings judgment.  Christians’ goals for the good of society should coincide with the God ordained goals of the governing authorities in punishing evil and encouraging good.  Where Romans remains silent is whether there are times in which Christians can righteously oppose evil government.  The analogy of Scripture both in the Old and the New Testaments attest that obedience to God not only often stands in opposition to obedience to rulers, but also unequivocally commands believers to choose obedience to God over human authorities.  However, even in such resistance, Christians are to remain prayerful and to exhibit subjection to human authorities through respect and obedience to all that which does not contradict God.  The principles of self-defense and defending the weak or needy as well as examples of fleeing evil acts limit submission to the punitive consequences of such an evil government.  It permits Christians to seek reasonable or lawful escape from such oppression.  This resistance can extend beyond individual interactions to larger, societal resistance in cases where God works through appointed leaders to suppress an evil ruler, even overturn their rule.  Even Calvin permitted the idea of “God’s Avengers” in chapter 20 of the Institutes (1517).  As the primary two commandments make clear, the goal of Christians in regard to government is to love their neighbor by seeking their good and to love God by keeping His commandments.  When this can be accomplished through obedience to civil government, Christians are bound to obey that government, but God’s Word demands that Christians resist that which resists God, yet only that part which resists God, submitting as far is lawfully possible to government while maintaining a prayerful and respectful attitude.  From this starting point, the committed exegete can continue the grammatico-historical hermeneutics approach in search of not only orthodoxy, but with the goal of orthopraxy to God’s Will in this area of life.

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Exemple

               Very often, pausing to listen to others with differing views than ours provides much needed insight into the plans of our government and influencers.  By listening to Dr. Lauren Fox from the Public School Forum of North Carolina in episode #227 of their Education Matters podcast, we get a good picture of where vouchers will likely lead our Tennessee system if passed in 2024.  This highlighted podcast episode reflects the perspective of public-school advocates in North Carolina. North Carolina’s history of vouchers beginning in 2013 offers us a crystal ball glimpse into where educational bureaucrats and policy makers will take the “no strings” vouchers of 2024’s legislative session and run with them in 2025 and beyond.

               Background:  North Carolina started vouchers in 2013 and have adapted the regulations over the ensuing years as noted in this podcast, particularly in terms of who is eligible for the program. Like other state voucher programs, parents can elect to remove their children from their local public school and receive a specified amount of money to use for private school enrollment.

               Dr. Fox brings up the concerns of public-school advocates in regards to how vouchers are being implemented in North Carolina.  Such advocates are working to address their concerns and offer insights into the directions that public policy surrounding school vouches can go after initial legislation is passed.  Whether or not we agree with her concerns as legitimate is less important than the fact that the education establishment wants accountability for these programs to fix what they perceive as problems.  If they get their way, these vouchers become snares for the schools that accept the funds and the students who use them once such “accountability” is added.

               You can listen to the podcast link below on their website or various podcasting services, but here is a summary of their concerns which we need to be aware of. (My immediate focus is on the first half of podcast #227, interviewing Dr. Lauren Fox, Senior Director of Policy and Research from Public School Forum of North Carolina.)

               Private schools accepting voucher money are only required to administer and report standardized test scores if they accept over a specified number of voucher students.  She advocates for greater transparency than the current 3% of private schools in North Carolina that currently have to comply with this requirement. She would prefer that all schools accepting voucher money would have to administer state standardized tests and report.

  • Implications:  If these views prevail, private schools accepting voucher funds would be required to administer the same state standardized tests as public schools.  These are the same tests that many parents wish to forgo due to their being poor predictors of performance as well as being used for data mining of our children’s preferences.  Public schools collect and sell data gathered from these standardized tests to company’s without parental consent.  Many concerned parents would prefer to keep their children’s information private.

               While it is only mentioned once in a brief comment, she seems bothered that parochial, i.e. religious schools, are receiving state voucher funding.  Later, she expresses concerns that private schools can deny a student application for a variety of reasons that might be considered discriminatory. She prefers that schools not be allowed to discriminate in any way based on worldviews or sexuality. 

  • Implications: If others who share such views with Dr. Fox had their way, private schools accepting voucher money would not be allow to refused acceptance of students whose religious views contrasted with the school’s principles.  Accepting public funds means accepting government rules regarding discrimination.

               Dr. Fox provides some numbers in regards to North Carolina’s proposed changes to its voucher program.  The estimate is for a cost of 4 billion dollars over 10 years, meaning about 400 million dollars per year.  She explains that currently voucher funds are only available if the student was previously enrolled in public school, but the proposed new proposal would be open to all regardless of prior enrollment.  She describes a hypothetical situation in which ½ of the students receiving vouchers came from public schools, thus shifting 200 million per year out of the public school system.  She sees this as very detrimental to public schools, especially in rural areas.  

  • Implications: While the debate over whether more money poured into education does or does not actually improve educational outcomes will rage on, the reality of the large sums of money at stake is unavoidable.  With that much money on the table, teacher’s union, local school districts, and many other interests will be clamoring for a piece of the pie.  Not all of these will be looking out for the best interests of the children.  This will make a great excuse for more governmental oversight.  Government bureaucracy will be needed to ensure it is spent wisely.  Costs will go up and more regulations will make it more expensive for private schools to participate.  Private school costs will go up just like higher education costs increased with the federal government getting involved in college loans. 

Bullets:

               Public-school advocates like Dr. Lauren Fox from the Public School Forum of North Carolina do not hide their concerns or their intentions for shaping school voucher policies in their states. If such public-school advocates get their way in shaping the implementation of school voucher programs, we could see the following adverse effects on our children in the wider educational system.

  1. Whereas only public schools are currently required to administer and to report standardized testing, all schools accepting vouchers could be compelled to do so.  This standardized testing system then erodes the privacy of our children through its data reporting systems.
  2. Whereas religiously oriented schools now have freedom to deny acceptance based on religious viewpoints, all such schools accepting vouchers could be restricted from continuing this practice.  No longer could religious views or views regarding sexuality be a legitimate basis for denying admittance to a school
  3. Whereas private schools currently operate without publicly reported oversight but instead as private businesses, all such schools accepting vouchers could be compelled to report not only test scores but other financial transactions.  Besides the privacy issues involved, the costs of such reporting and the oversight it entails would increase the costs of private school operations higher.

               While those promoting school vouchers in Tennessee will attempt to deny these realities, the same forces are at work in Tennessee as in North Carolina.  With the dollar amounts involved in these programs, we always find strings.  At first, the strings may be almost imperceptible to the undiscerning eye.  Over time, the faint fishing lines become thicker and thicker, first becoming ropes, then becoming chains.  The educational establishment will keep working until the private schools and all their students are chained to the same broken systems and regulations under which the failing public-schools now operate. 

               Now is the time to reject the school voucher system.  We must not take the bait if we hope to avoid the eventual assimilation of the private school system into the public system. Take a few minutes to contact your legislators or those on the education committees now to let them know your opposition to this proposed legislation.

Senate Education Committee:

https://wapp.capitol.tn.gov/apps/CommitteeInfo/SenateComm.aspx?ga=113&committeekey=630000

House Education Committee:

https://www.capitol.tn.gov/house/archives/107GA/committees/education.html

Education Mattes Podcast.  Public School Forum of North Carolina. Accessed 12/3/23.  Go to this site and choose episode #227.

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Excerpt #13 of “Analysis of Romans 13:1-7 in Light of the Analogy of Scripture”

               Given the length of the full paper I recently published on this site, I am posting excerpts which emphasize specific principles within the paper.  Hopefully, these excerpts will not only encourage you to read the actual paper, but also think more deeply about the role of Romans 13:1-7 in our response to both Godly and ungodly civil government in our day and time.  A proper understanding and obedience to Scripture is critical today as always.  This particular Scripture has been mishandled in so many ways that a methodical approach to its exegesis is needed to avoid further error by both individual Christians and the broader church.  The pressures being exerted upon true Christianity by the contemporary civil government demand a Biblical response informed by Romans 13:1-7 and the other Scriptures addressed within this paper.

               (These excerpts are posted in the order as found in the paper, but do not include the entirety of the paper which combined.  Only the PDF contains all sections of the paper.)

Other Verses Influencing an Analysis of Romans 13

               A few miscellaneous Scripture references which do not fall into any of the above categories provide a little further insight into Romans 13 as well.  In regard to the welfare of a city, Proverbs 11:10-11 and Proverbs 14:34 note how righteousness among the inhabitants bring blessing upon them while sin is a reproach and shameful acts brings wrath.  The combining of the command to “seek the welfare of the city”, if it is applied to today’s Church, implies that the righteousness of individuals contributes to whether a city whose welfare is to be sought can be promoted otherwise.  The shalom of their city is to be a goal of Christians.  Matthew 5:13, in which Jesus told his disciples that they would be the salt of the earth, further echoes this principle.  Priestly connotations were inescapable as they were to guard the nations with their covenant loyalty, acting as a preserving agent (Grant, 39). Grant also points out that when God wants to preserve the earth, He often puts His priests in positions of political prominence; Joseph (Genesis 42:6), Nehemiah (Nehemiah 2:1), Mordecai (Esther 10:3), and Daniel (Daniel 6:25-28) (39 Grant).  Another consideration is the Great Commission in Matthew 28:18-20 in which the disciples are told to make disciples of all “nations”.  Does “nations” mean individuals or people groups?  Much debate which will not be addressed here has focused on this question.  The application of bystander responsibility in Exodus 23:1-5 and Deuteronomy 22:1-4 could be applied to how Christian’s interact with an evil government, affecting how far they may participate in the government’s sinful acts through commission or omission.  Psalm 82:1-4 and Proverbs 24:11-12 seem to encourage rescuing the weak and needy from the hand of the wicked, without regard to the office of the wicked.   The frequently repeated command to love our neighbor as ourselves also seems to apply here (Mathew 22:39)   2 John 1:9-11 teaches that we are to reject both the teaching and the teachers of heresy.  Each of these examples either clarify or nuance the general principles discovered by this approach while maintaining their integrity in particular applications.

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Christian Resistance

Excerpt #12 of “Analysis of Romans 13:1-7 in Light of the Analogy of Scripture”

               Given the length of the full paper I recently published on this site, I am posting excerpts which emphasize specific principles within the paper.  Hopefully, these excerpts will not only encourage you to read the actual paper, but also think more deeply about the role of Romans 13:1-7 in our response to both Godly and ungodly civil government in our day and time.  A proper understanding and obedience to Scripture is critical today as always.  This particular Scripture has been mishandled in so many ways that a methodical approach to its exegesis is needed to avoid further error by both individual Christians and the broader church.  The pressures being exerted upon true Christianity by the contemporary civil government demand a Biblical response informed by Romans 13:1-7 and the other Scriptures addressed within this paper.

               (These excerpts are posted in the order as found in the paper, but do not include the entirety of the paper which combined.  Only the PDF contains all sections of the paper.)

Christian Resistance

              Narrative examples of the early Christian’s resistance or disobedience to established civil authority provides helpful insight through a variety of responses.  In Acts 4:1-31 and Acts 5:29, Peter and John demonstrated respect towards the Sanhedrin while unequivocally refusing to obey their commands which contradicted those of God.  Paul, undergoing harassment from both civil and religious leaders, escaped in a basket from the authorities who sought to execute him (Acts 9:23-25).  No disapproval of this fleeing is found in that text.  In another instance, Paul used his Roman citizenship to avoid unlawful punishment in Acts 22:24-29. 

              Some means of resistance are also noted in commanded flight from authorities.  As mentioned earlier, Joseph and Mary fled from Herod.  Matthew 10:23 commands the disciples to flee to the next city when they are persecuted in one town.  Hebrews 11:37-40 commends the faith of those who had wandered “about in deserts and mountains, and in dens and caves of the earth” in their fleeing from persecution.    If one considers the analogous pattern of children being commanded to obey parents in Ephesians 6:1-3 as a form of instituted authority, then the approved description of the Gospel turning children against their parents in Luke 12:53 would seem to coincide with this concept that man is to obey God rather than any instituted authority if only one may be obeyed to the exclusion of the other (Volkmer). In fact Ephesians 5:6-11 clearly commands Christians to “not become partners with them” (the sons of disobedience) (Volkmer).  I Peter 4:14 even describes those who are persecuted for Christ’s sake as blessed as does the Beatitudes (Matthew 5:10), assuming that Christians will oppose evil in whatever form it occurs and suffer for such opposition. 

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“Christians can agree that people do construct meanings for themselves — philosophies, religions, ideologies, and rationalizations– all in a vain attempt to evade the truth of God. Constructing one’s own meanings and one’s own gods rather than acknowledging the one living God is called idolatry.” – Veith, G. E., Jr. (1994b). Postmodern Times: A Christian Guide to Contemporary Thought and Culture. Crossway, p. 63.

              People construct shelters for themselves from physical elements which they want to avoid. They also construct rationalizations and meanings for reality in order to escape the truth of God. Those who refuse to submit to God and His truth create all manners of philosophies, religions, and ideologies on the grander scale and daily rationalizations on the smaller scale. Some are consciously devised and others unconsciously utilized to avoid facing reality. As John Calvin once stated, man is an idol factory. These attempts to evade God’s call to faith and obedience serve as idols quite effectively as a sculptured image of the creature.

              While non-believers live their entire lives under such influences, followers of Christ can also succumb to such idolatry. Such idolatry in the believer results in nearly as much harm as in the unbeliever. While the believer is secure in their salvation, they may still hinder their witness and limit the blessings of life by pursuing these false idols.

              Many Christians live under the power of simple lifestyle rationalizations. By either neglecting the reading of His Word or simplistic attempts at exegesis, they convince themselves that certain behaviors or beliefs are acceptable. Pursuit of entertainment and pleasure distract many from true joy in God’s ways. Pursuit of power or wealth at the expense of ethics and morals tempt many to excuse themselves from guilt. These rationalizations become little idols which grant permission to rebel.

              Many also go further and due to similar reasons under the power of vain philosophies, deceptive ideologies, and even replacement religions such as cults. Social justice perverts the Biblical term we know as justice into a play for power and even a false gospel if taken too far. Charismatic personalities gather followers, slowly leading others further and further away from God’s truth, so the followers will idolize the person more than God. The list of possible idols like this fill both history books and the contemporary headline.

              In order to tear down such idols in our own thinking and from the world around us, we must return to reading God’s Word and deriving our beliefs and values from the Bible, so that our thoughts and feelings align with what we read there, thus directing our practices both individually and collectively away from such idols. Only then can we hope to lead ourselves and lead others to truth.

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Excerpt #11 of “Analysis of Romans 13:1-7 in Light of the Analogy of Scripture”

               Given the length of the full paper I recently published on this site, I am posting excerpts which emphasize specific principles within the paper.  Hopefully, these excerpts will not only encourage you to read the actual paper, but also think more deeply about the role of Romans 13:1-7 in our response to both Godly and ungodly civil government in our day and time.  A proper understanding and obedience to Scripture is critical today as always.  This particular Scripture has been mishandled in so many ways that a methodical approach to its exegesis is needed to avoid further error by both individual Christians and the broader church.  The pressures being exerted upon true Christianity by the contemporary civil government demand a Biblical response informed by Romans 13:1-7 and the other Scriptures addressed within this paper.

               (These excerpts are posted in the order as found in the paper, but do not include the entirety of the paper which combined.  Only the PDF contains all sections of the paper.)

Beyond a Simple Attitude of Submission

               Besides an attitude of submission, believers are commanded in I Timothy 2:1-3 to pray for all peoples, including civil authorities, as this is pleasing to God (Duncan III).  Not only is it pleasing to God, but immediately afterwards God’s desire for “all people to be saved and to come to the knowledge of the truth” expands this to include spiritual benefits in addition to earthly ones (WCF, Nelson).  This command sounds very similar to the one in the book of Jeremiah to seek the welfare of the city in which they were exiled, for believers are sent into the world not to be a part of it but to interact with it on many levels (John 17).  When one combines this idea with Matthew 6:10-13, where Jesus instructs the disciples on how to pray, God’s Will for the shalom of all people becomes a particular portion of His Will to “be done on earth as it is in heaven”.

              Several examples of obedient submission are provided in the New Testament.  Jesus himself provides a model for submission to earthly authorities.  He submitted to the jurisdictional boundaries of instituted governments by paying instituted taxes or acknowledging civil jurisdiction right to tax in Matthew 17:24-27, Matthew 22:15-22, and Luke 20:25.  Despite the command to obey government, believers are foremost commanded to work not for man, including rulers, but for the Lord (Colossians 3:23-25). 

              Examples of obedient submission to government within the bounds of obedience to God may be discerned in Scripture in examples where new believers continued to work for government institutions after their conversions.  In Luke 19, Zaccheus is nowhere said to have forsaken his position of tax collector, only that he performed his duties righteously after having paid restitution.  In Acts 13, Paul did not instruct the leader Sergius Paulus to resign from Paphos leadership, nor did Paul direct the Philippian jailer to quit in Acts 16.  Paul exhibited these principles of obedience in how he behaved before the Roman government in Acts 25:10-12, Acts 24-25 before Felix, Festus, and Herod Aggrippa, as well as before Caesar in Acts chapters 26 through 28 (Bromiley, 545 ). The ISBE notes that in no Scripture does the New Testament forbid participation by Christians in civil government and cites the Ethiopian eunuch, Cornelius, “those in Caesar’s household”, as well as some already mentioned above as examples.  The ISBE highlights that these believers exercised these privileges as individuals rather than as representatives of the corporate Church (Bromiley, 545). 

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