The Left may want your compliance, but it wants your children’s minds and hearts. They consume your children by keeping them away from you and immersing them in an education and culture soaked with their ideology. Your responsibility as a parent is to remove them from the jaws of this monster and place them on the solid foundation that you create, with your family, in your home, defended by your community.

The Left desperately needs to convert your children. While the Right is open to children and supportive of large families, the Left is increasingly anti-childbirth (“Want to fight climate change? Have fewer children,” writes the Guardian’s Damian Carrington). So unless our new woke Left finds young converts to fill its ranks, it will die. They are working hard at this conversion project everywhere. Leftism is rampant in public schools, of course, but also in many private schools, religious institutions, youth programs, social media, movies, advertisements, music, billboards, and likely even in the minds of your kids’ friends.
How can parents protect their children against this all-consuming indoctrination? In a hostile society, one of the most viable options is homeschooling—as a lifestyle. Homeschooling makes parents into their children’s primary educators, as they should be. Hence homeschooling grows ever more popular as the Left grows ever more aggressive.
Sure, your kids might turn out alright in school—but why take the risk? It might be more difficult than the drop-off/pick-up ritual, but if you care about your kids’ formation, don’t let logistics be the thing that stands in the way. With this in mind, here are a few practical tips for how and why to make it happen.
Taking Charge as Your Children’s Primary Educator
Homeschooling doesn’t necessarily mean that you need to design a curriculum from scratch or teach every subject to your child. What it does mean is that you are free to choose your child’s curriculum and who teaches it. With a little research you can find plenty of good resources to help you form a curriculum and instructions on how to get started homeschooling. The key is that you’re the one in charge. As school principal, dean, and teacher, you have the power to replace problematic textbooks, discipline your children, and indoctrinate them in the way you see fit. You don’t have to go through a bureaucracy to make any necessary adjustments.
In the early years, being your child’s instructor—the one with the answers—builds your child’s instinct to come to you with their questions, doubts, and problems. As your children get older, they increasingly learn to take responsibility for their own education—planning out their own school (and work) schedule and learning to learn without someone holding their hand every step of the way. All this takes place within the environment of the home—where it is safe to fail and learn from mistakes without suffering the worst consequences.
Functioning as a Family
Of course, education is about much more than just academics. The education a child receives involves how they learn to live life—whom they associate with, what they believe, and how they behave. The freedom that comes with homeschooling allows parents to center their schedule around their family life. Your children need to know how to put family before themselves. Doing this isn’t only a tool for educating them: it’s a valuable life lesson.
Do not underestimate the importance of doing things together as a family. My parents continue to make sure we do as many things as possible together—going to church, shopping, taking walks and hikes, and prioritizing events that every member of the family can attend. My mother leads us in morning prayer before we all eat breakfast. Our family has an hours-long evening routine, beginning with dinner, then flowing into stories for the younger kids, prayer time, and finally some time for the older children to listen to and discuss a book or two with my mother (currently it’s Rod Dreher’s Live Not By Lies).
When your actions make it clear that your priority is your family, your children, too, see that your principles and priorities should be theirs. By learning to sacrifice personal pleasures for the good and unity of the family in small ways, your children learn to become better husbands and fathers, wives and mothers.
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As cultivating interpersonal relationships, dealing with sin and conflict, raising children, avoiding folly, shepherding God’s people, discerning false teaching, etc., are all vital parts of life in the church, Christians must talk with and about others. 

In recent months, I have had several people speak with me about situations going on around them. Each of these parties were godly Christians seeking counsel about difficult matters involving others. Each time, they would pause and say something like “I don’t mean to gossip” or “I hope this isn’t gossip.” Clearly, they were struggling with matters of conscience regarding whether speaking of others constituted gossip.
As cultivating interpersonal relationships, dealing with sin and conflict, raising children, avoiding folly, shepherding God’s people, discerning false teaching, etc., are all vital parts of life in the church, Christians must talk with and about others. I find many sensitive believers struggle to open up because they wrongly believe to do so would be to gossip. Sadly then, the above needs are not met properly.
So when is gossip not? I studied over the answer to question 144 in the Westminster Larger Catechism (WLC) : “What are the duties required in the ninth commandment?” regarding not bearing false witness. Here are five guidelines distilled from that meditative exercise.
It is not gossip when…
The matter is public record.
I have seen people hesitate to convey information that is recorded in civil or ecclesiastical documents as a matter of public information. Here I speak of such matters as public news items in the local paper, a published article available in print or on the internet, divorce records in a civil court, or public disciplinary sanctions taken by the church. I know of situations where someone has been accused of not following the principles of Matthew 18 in speaking to a person privately when the issue at hand is already known over social media or in print. This situation is not gossip.
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This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page. 

Knowing and enjoying God is humanity’s highest aim. It is what Jesus is talking about when he says, “Seek ye first the kingdom of God.” It is also the underlying call behind the warning, “What does it profit a man to gain the whole world and lose his soul?” Martyn Lloyd Jones once said, “It is the greatest campaign known to man.” The problem is, we are often presented with misguided information on how we should do this. From drawing circles to walking prayer labyrinths, it seems we are seldom satisfied with the ordinary means of grace our good and gracious King has provided.
This tendency to get off track in seeking God is why I am thankful for the book, Knowing and Enjoying God by Tim Challies and Jules Koblun. They have provided us with clear signposts showing us the road that often gets lost in the overgrowth of ideas. They have also done it in a unique way. Jules has provided every page spread with an artistically designed quote by a Christian author. Tim has collected these quotes over time, and he speaks to their truths on the remaining page. Each page can stand alone and be read as a daily devotion, but unlike most devotions, the flow of thought continues from page to page. It is a book you can sit and read straight through if you choose.
I had the privilege of asking Tim why he felt it was important to write about this topic at this time. He answered,
I felt it was important to write about the means of grace because, though they are essential to the Christian life and faith, they are too often overlooked or even disparaged. Before I wrote about much else, I wanted to be sure I was writing about the very basics—relating to God and enjoying the friendship we share with him. 
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Written by Jared C. Wilson |
Saturday, September 4, 2021
The best parachurch organizations will continue serving the ministry of the church by supplementing her in the spread of the gospel, not just the doing of good works or the promotion of good values. The mission of the church is to make disciples of Christ, to plant and grow local churches—not local utopias. When a parachurch ministry understands this purpose and sets its efforts alongside it—in development of and in deference to the local church—the work that the ministry does will endure into eternity with the good pleasure of our heavenly Father.

The phone conversation was going well until I asked a surprising question. I had been speaking to a missionary from an outreach organization who was soliciting a commitment of financial support from our church for his efforts, and I guess I asked something he hadn’t been asked before. Or, maybe he had been asked before and was tired of the question. In any event, I didn’t think I was coming out of left field when I asked: “In what way does your evangelistic work serve the local church?”
He could not answer right away. This fellow knew his work was valuable to the kingdom of God because it involved spreading the gospel in difficult places. But I wanted to know if those won to Christ were also won to local churches in which to be discipled. I wanted to know if converts were baptized not just into the life of Christ but into the life of the covenant community of Christ’s body. I wanted to know the church where he held his membership and the pastor or elders to whom he was in submission.
My new friend fumbled around for an answer. It turned out he was more of a “freelancer.” He had a very clear idea about how his work would benefit the Church with a capital C, the universal church. But he was less clear on how it served any particular body.
And therein lies an important matter for the future viability of many parachurch models and the churches they aim to support. But before we get too far into some potential parachurch pitfalls, we should make some clear distinctions.
The Meaning of Parachurch
While we do not clearly see the presence of what we today call the “parachurch” in the Bible, we can see some historic precedents for the parachurch in religious orders and organizations operating alongside and in service to local churches, fulfilling particular ministry endeavors and spiritual enterprises. From Christian organizations mobilized to feed the hungry to nonprofit publishing ventures, so long as there has been the church, there has seemed to be some form of the parachurch.
A parachurch organization is exactly that—an organization that operates alongside (para) the church. Parachurch organizations are groups of Christians, members of the universal church, who engage in specific areas of ministry that serve or supplement the ministry of local churches.
Really, there seem to be as many kinds of parachurch ministries as there are Christian callings. A parachurch focuses on one particular biblical ministry or vocation of the universal church, ideally to serve the local church in its primary focus to proclaim the gospel and make disciples. “Thus,” Jonathan Thigpen writes, “we could say the purpose of the parachurch is to support and enhance the work of the local church, not to replace it.”
And yet this purpose is constantly in danger of being muddied.
The Work of the Parachurch
I was sitting in the back row of a plane from Atlanta to San Pedro Sula, Honduras. A few others from my fellowship and I were on our church’s annual mission trip. It looked as though many others on the plane were on a similar mission. There must have been forty to fifty young people, mostly college students, all wearing matching T-shirts, on their way to do works of service and ministry.
Sitting near a few of these team members, I asked them where they were going and what they would be doing. It turns out that very few of them knew each other.
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As Christians, we should be considered (in a sense) the most well-rested people in the world, because we have been given spiritual rest from God! That spiritual rest will spill over into every aspect of our lives if we allow it. We will be able to lie down at night and fall asleep, for we have committed the cares of the day to the God who has completed all the work that really matters in Jesus Christ.

Unless the LORD builds the house,those who build it labor in vain.Unless the LORD watches over the city,the watchman stays awake in vain.It is in vain that you rise up earlyand go late to rest,eating the bread of anxious toil;for he gives to his beloved sleep. (Psalm 127:1-2)
Do you have trouble sleeping? Paradoxically, the busier life gets, the more tired we are and yet the harder it is to get good rest! We don’t have time for it, or when we finally do lay our heads down at night there are so many things racing around in our minds that we can’t fall asleep. Work is meant to be fulfilling, but ever since the fall it can often be tiresome; or as Psalm 127 puts it, it can feel like “toil.”
We’re exhausted keeping up with it all.
We burn the candle on both ends, and we end up being burnt out because of it. It may not be a normal nine-to-five job that’s wearing you down, either. It could be the work of motherhood, the stress of dealing with relatives, the unending demands on your schedule of school and sports and society. It’s exhausting to keep up with it all—but we do our best! Shouldn’t we get some credit for that? Actually, no.
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Repenting of sin to fellow believers affirms the gospel and releases the power of the Spirit in your life and calling. This is a very tangible picture of how Jesus changes our hearts. If you want to experience this, consider what you need to repent of and who you need to repent to.

Have you ever had a distinct experience of the power and presence of God in your life? Scripture promises that the Holy Spirit has been given to us (Isa. 59:21; Luke 11:13; John 14:16–20), and we experience this promise in many ways. Think of a sermon that moved you to great thankfulness or to tears of conviction. Think of a “chance” encounter or text message when a brother or sister in the Lord shared a verse with you at a very specific time in your life. Think of a time of communion around the Lord’s Table or a time of praise when you’ve felt so loved by Christ and so cared for by His people. Maybe you’ve been praying for an issue to change or a mission to fulfill, and God has answered those prayers, perhaps even against all human expectation.

Yes, we are thankful for those and so many other evidences and experiences of our Father’s good grace to His children through Christ’s Spirit.
But I want to challenge you to embrace a biblical calling that, if applied, will lead to a great experience of God’s presence in your life and in the life of your fellowship. This is the call to repent of your sin.
Of course, we repent and follow Jesus when we commit to the Lord in faith. The Greek word metanoia literally means “about turn” (Acts 8:22). We are walking in darkness and in sin. We are convicted by the Spirit of Christ about our lifestyle. We “about turn” and march away from the sinful path and toward the life of righteousness. But this call to repent is more than the start of the Christian walk. It is the whole of our Christian lives. Calvin says: “The exercise of repentance ought to be uninterrupted throughout our whole life.”1
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“California has no such power to determine whether churches are ‘essential,’ as the federal and state constitutions have already done so,” argued the lawsuit, in part. “Grace Community Church provides a spiritual service to the Los Angeles community that its congregation and its members rightly believe is essential, and the California State Constitution specifically protects their fundamental rights in this context.”

The state of California and Los Angeles have agreed to pay $800,000 in legal fees to settle their lawsuit with John MacArthur’s church over COVID-19 lockdown rules.
MacArthur’s Grace Community Church of Sun Valley had been involved in months of legal battles with state and local officials over his refusal to adhere to ongoing lockdown restrictions.
Jenna Ellis of the Thomas More Society, who helped to represent the church, posted a statement on Twitter Tuesday celebrating the $800,000 settlement.
“We are very pleased to see Pastor MacArthur and Grace Community Church’s First Amendment protections fully vindicated in this case,” read the statement.
“It has been a hard-fought battle to preserve religious liberty and we hope that this result will encourage Californians, and all Americans, to continue to stand firm that church is essential.”
The Los Angeles County Board of Supervisors agreed to the settlement (its amount being $400,000) due in part to recent U.S. Supreme Court rulings that overturned various public health measures in response to COVID-19 that specifically targeted houses of worship.
“After the U.S. Supreme Court ruled that some public health safety measures could not apply to houses of worship, resolving this litigation is the responsible and appropriate thing to do,” stated the county’s counsel, as quoted by the Los Angeles Daily News.
“From the onset of the COVID-19 pandemic, Los Angeles County has been committed to protecting the health and safety of its residents. We are grateful to the county’s faith organizations for their continued partnership to keep their congregants and the entire community safe and protected from COVID-19.”
Last August, MacArthur and his church sued California over its ongoing ban on indoor worship services in response to the coronavirus.
Although Grace Community Church had initially adhered to the state lockdown rules, they returned to in-person worships in defiance of the state’s ongoing public health orders.
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Other have spoken of the dangers of “mission creep” in the church. In other words, the church loses sight of its main gospel objective and thereby becomes ineffective. Is the focus on race “mission creep”? In the case of the PCA it certainly is. This sin has been clarified and condemned, and it is not controversial in the PCA. However, the PCA’s continued discussion on alleged acts of racism in or outside the church, outside of the actions of the discipline of the church, fosters an “us” and “them” mentality in the church based on race.

“Therefore my appeal is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.”
Moving Past the Issue
This series began by addressing three diagnostic questions as to where the Presbyterian Church in America (PCA) is in relation to racial sin. It is necessary to ask these due to considerable attention given to the issue of race in the denomination over the last number of years. These questions are:

Has the PCA made a clear and thorough declaration on the sin of racism?
Are there any new or extraordinary manifestation of this sin rearing its head in society or the PCA that would warrant additional teaching from God’s word?
Is the PCA neglecting shepherding of private or public unrepentant sins in this regard that should be addressed by church courts?

The first question is answered here; the second here; the third here. The fourth article is here. By way of summary, the PCA’s condemnation of racial sin is abundantly clear. There are no circumstances that justify revisiting previous statements. And as there are no appeals or complaints regarding racial sin moving up through the courts of the church, it is fair to assume that such sins are being effectively handled at a local level. For these reasons, the appeal of this series is that the PCA re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.
Other have spoken of the dangers of “mission creep” in the church. In other words, the church loses sight of its main gospel objective and thereby becomes ineffective. Is the focus on race “mission creep”? In the case of the PCA it certainly is. This sin has been clarified and condemned, and it is not controversial in the PCA. However, the PCA’s continued discussion on alleged acts of racism in or outside the church, outside of the actions of the discipline of the church, fosters an “us” and “them” mentality in the church based on race. Yet the church is one body (Rom. 12:4-5; 1 Cor. 12:20; Eph. 4:4; Col. 3:15).
At the last General Assembly (GA) there was talk of majority and minority cultures, designations of “you” and “us” along ethnic lines, and justifications for public repentance in the PCA based on news reports from secular outlets. The language of majority/minority culture is foreign to God’s word. The Bible does not recognize the validity of “you” and “us” statements of difference in the body of Christ. These statements are derived from the philosophy of man.
In Fault Lines, Voddie Baucham critiques the social justice movement, especially as it appears in the church. In it he quotes a definition of Critical Race Theory (CRT) from the pen of one of its proponents: “CRT recognizes that racism is engrained in the fabric and system of the American society. The individual racist need not exist to note that institutional racism is pervasive in the dominant culture.”[1] Those are exactly the sentiments communicated through the language of majority/minority culture, or the “you” and “us” statements made during floor debate. Intentional or not, these terms reflect CRT and imports them into the PCA.
The notions of majority and minority culture seem to be driving the distinctions drawn in the PCA. However, when the Bible deals with differences in the church, they are not based on ethnicity as much as covenantal standing: Jew and Gentile. Certainly, ethnicity cannot be separated from that discussion, but it is accidental. The biblical point is always the inclusion of gentiles into the family of Abraham. But, for example, discussing Asians as a minority culture in a mostly Caucasian denomination divides up the Gentiles. The PCA is populated, by and large, by Gentiles. There are Gentiles with a variety of skin colors, but the PCA is mostly Gentile. All of the Gentiles have been grafted into the family of Abraham, have become the spiritual Israel. In Scripture there is no talk of a majority vs. minority culture. There are only sons of Abraham by faith. To speak of majority and minority cultures in the church is to deny 1 Cor. 12:12-13: “For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit we were all baptized into one body—Jews or Greeks, slaves or free—and all were made to drink of one Spirit.” The PCA must stop speaking of and championing the different ethnic varieties of Gentiles in the body of Christ, and return to being ambassadors of the whole of the Bride of Christ. So how is that done?
Color Blindness
First, the PCA must become “color blind.” Martin Luther King Jr. famously said, “I have a dream that my four little children will one day live in a nation where they will not be judged by the color of their skin but by the content of their character.” Morgan Freeman (by no means a conservative, reformed theologian as far as I know) when asked about racial division in an interview with Mike Wallace stated the solution to racial difference was to stop talking about it. Wallace asked him, “How are we going to get rid of racism until…” Mr. Freeman cuts him off and says, “Stop talking about it. I’m going to stop calling you a white man, and I’m going to ask you to stop calling me a black man. I know you as Mike Wallace. You know me as Morgan Freeman.”[2] In other words, treat each other as people. This sentiment is even more compelling for Christians who have a  theological reason for it. The church should treat anyone according to the biblical understanding of man as created in the image of God, no matter where he was born or what his status is (James 2:1-4). But I have been told that color blindness is not possible. I disagree. It is possible, and it should be pursued.
My father grew up in Charlotte, NC during the 40’s, 50’s, and 60’s. He grew up with segregated water fountains. Fast forward to the 70’s when he moved his family to the Netherlands. Our family lived in a “diverse” neighborhood, and one of my friends was Jairaj. His skin was not pasty white like mine. In the course of our “friendship”, Jairaj stole every penny from my piggy bank. However, while walking me through this betrayal my father never once mentioned ethnicity. My father explained Jairaj was not to be trusted because he was a thief, and never mentioned that he was East Indian. His ethnicity had nothing to do with it. In one generation, and through the gospel, my father had learned to look at character and not color. That change transformed his family into a place where Christian friends from Australia, South Korea, Japan, Ghana, the Netherlands, Brazil, the Dominican Republic, Haiti, Trinidad and Tobago, South Africa,  Mexico and other places would regularly be welcomed. There was no discussion about majority or minority culture. Sure, there were some things they did that we thought was weird, just as some of the things we did seemed weird to them. Certainly there were cultural differences, but the thing that united was a common love for God in Christ and a desire to worship Him. That is where the PCA must land.
Living as One Body
Second, the PCA must intentionally and uncompromisingly live as one body. There are different members with different functions, but they make up one body. Unity is lived out through word and deed. That is the reason why the language of majority or minority cultures is so damaging. The task of the body of Christ is with one voice to bear witness to His works of creation and redemption. That work is accomplished through people fulfilling different tasks as hands and feet of the body. However, the discussion is not around what color the hands and feet may be. It is rather to mobilize all the different parts of the body to be faithful in carrying out the Great Commission of evangelizing and discipling.
At the 48th General Assembly, I spoke to a brother about overture 45, which sought the flourishing of Asian Americans. There was a significant difference in opinion about the value of that request from Metro Atlanta Presbytery. In the conversation he stressed the pain of a minority culture (in this case Asian Americans) living in a majority culture. At the time I didn’t have time to process through what he said, but the more I thought about it, the more the terminology bothered me.
The point is not that there is no pain in the Asian-American community. I would expect there is. The problem is the shift in discussing pain in terms of ethnicity rather than the sin and misery that is in the world through the fall. There should be no surprise that there is pain among Asian Americans, just as there is in black, white community, and Indian communities. All communities, also those marked by racial diversity, suffer pain because all communities are affected by sin. Sin causes pain and all face the pain of sin in their day because they live after the fall. The body of Christ is unified as it realizes that all have been rescued from eternal pain through the work of Christ as a substitute on the cross. And this truth must be championed.
Commitment to Truth
Lastly, the PCA must be committed to biblical truth as its unifying principle. Instead of making statements about the pain of one ethnic group over against another, the task of the church is to speak primarily of the singular solution to that pain: the Lord Jesus X. The world’s comfort from pain is found in Him. Unity is not found in easy-to-make declarations. They cost very little, especially when there is as much agreement on the topic as there is in the PCA. But sharing the gospel in the world, practicing hospitality generously, and encouraging each other toward love and good works in the church is the hard work of building unity and love in the church. The unity of the human race is based in its original creation (Genesis 1:28), and the Gospel is the message that restores the unity that has been lost by sin.[3]
So please, my brothers, let us be done with discussions on race at the General Assembly. If there are sins of that nature in our denomination, they should be addressed through formal process in the courts. The PCA cannot allow the hot topics of the world to become the cause for “mission creep.” Instead, the PCA must re-focus on the gospel ministry of the church and make that its declaration rather than repeatedly making statements on race and its related issues.
It is my prayer this appeal will be received in the brotherly spirit in which it was written. It is meant to be an appeal. I pray that the Lord will use it for building the unity of His body.
Geoff Gleason is a Minister in the Presbyterian Church in America and is Pastor of Cliffwood PCA in Augusta, Ga. This article is used with permission.

[1] Voddie Baucham, Fault Lines, (Salem Books, Washington, D.C.: 2021), p. xv.
[2] YouTube, Morgan Freeman on Black History Month, n.d. (accessed August 2, 2021), https://youtu.be/GeixtYS-P3s.
[3] Pastoral Letter on Racism, p. 6.

Written by Anthony J. DeBlasi |
Friday, September 3, 2021
What surprise can there be that churches have been shut down, burned, their icons wrecked, their congregants scattered, demonized, and persecuted, their leaders pressured to turn against their own religion and their own church? Could it possibly be that Christ and His church still, after 2000 years, are mortal enemies not of the state but of malfeasance at top levels of society and government? Is it why they were never excluded from public affairs by the founders of the United States of America?

Whenever false liberals and allied progressives were cornered with the facts about their de facto subversion of Christianity (this was before “woke times”) they countered with egalitarian clichés like “who is to say” and “opinions are equal.” The Christians-in-Name-Only (CINOs) among them agreed. Now, from the ramparts of the wall they erected between church and state, “liberals,” “progressives,” and the fully brainwashed shoot down everyone who dares challenge their rant against Judeo-Christian teaching.
Christ spoke and the church was formed; so much for “who is to say” regarding Christianity. It was He and His apostles who had the say, meaning that whoever would be Christian either follow or not follow Christ and His church and accept the consequences of that choice. The teachings of Christ and His church are the backbones of Christianity, hence a firm Gospel for true Christians.
As for the notion that opinions are all equal, it must be pointed out that if all opinions were equal, no opinion would be worth taking seriously. Comparing the opinion of one who is addicted to drugs to the opinion of one who is unaddicted or comparing the opinion of a mentally ill person to that of a mentally well person indicates the flaw in the alleged equation. “Equality of opinions” is a fallacious notion. I touched on extreme cases to suggest the immense range of inequalities in judgment among people, including professionals and experts in their respective fields.
Big deal? In a democracy, where issues are settled by a vote of the majority, this is a huge deal. Cutting to the quick: Can a majority of voters be wrong? The honest answer, yes, resonates with Christians, remembering that a majority voted to crucify Christ.
The tendency of majoritarian rule toward mob rule by vote alerted America’s founders to configure a system of government that would make it hard for any faction to dominate and take control. The prerequisite for prior open and rigorous debate, followed by responsible action, was taken as self-evident. The “checks-and-balances” system of government crafted by the architects of the American government is intended to maximize cooperation and minimize selfish interests in the governance of the nation.
In a chronically wicked world, as proven over and over again in history, wisdom is not a luxury but a necessity. That is why morality must inform the conduct of government and why the founders of this nation did not exclude Providential wisdom from the conduct of government.
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The real freedom that we have is freedom within the bounds of the law of God to honor it as a way of gratitude. People today are making the assumption that freedom is freedom to live outside the law of God. Simply put, “If you come to us, we won’t require anything of you.” We need to properly define legalism as putting a yoke over people for their justification before God, in addition to faith in Christ.

What is legalism? The charge of legalism is so carelessly flung around today that people have no idea what the term means. It’s become a catch phrase to write off any teaching of God’s moral law.
There are three ways this term is being misapplied and abused to attack churches that have remained confessionally Protestant.
First, churches that are serious today are characterized as legalistic. In fact, any church that is serious or formal anymore will “stand out like an organ stop” (quoting David Wells) and be labeled as those who are joyless and legalistic. People are equating legalism with formality, as if freedom means casualness before God. I’m reminded of the Lord’s complaint against Israel,
For My people are foolish, They have not known Me. They are silly children, And they have no understanding. They are wise to do evil, But to do good they have no knowledge.” (Jer 4:22)
Just before Israel’s impending judgment for apostasy, the Lord tells us that the worship became full of sheer “silliness.” No word could better capture the feel of today’s worship than silliness. We have forgotten the Lord’s warning, “By those who come near to me, I must be regarded as holy.”
Second, legalism is being carelessly used to attack people’s liberty. I have noticed the reverse problem of striking at a brother’s liberty because he wants to, for example, offer his first-fruits in the way that he dresses or looks. “They make all their people dress a certain way at that church.” Broad characterizations and generalizations are made this way and lumped together as a “legalistic” when, in fact, practices of people are often birthed out of genuine gratitude for the grace given. In other words, marketing mega-churches keep kicking the traditional churches as legalistic in matters of Christian liberty—they wear ties, they sing out of a song book, etc.
Third, and most dangerous, the charge of legalism is made against those who are sincerely trying to honor the law of God out of gratitude. Now none of these people would advocate that Christians should murder, steal, commit adultery, etc.; but when a Christian wants to, for instance, keep the second commandment and not make images or have icons for worship, since it is expressly condemned in that commandment, well, that is now said to be legalistic. If someone says, “I want to honor the fourth commandment and keep the Sabbath day holy” this is the kind of stuff being labeled as legalistic, when in fact, it is a law of God.
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