Evangelism and disicpleship share an obligate symbiotic relationship, which, when empowered by the work of the Spirit, leads to the growth of the church. They are not enemies. They were never intended to be separated. And, like the Joshua Tree in the Mojave Desert, the church, a Great Commission ecosystem, is planted in desolate places to offer salvation.

The Joshua tree is an iconic symbol of life in the Mojave Desert. It’s a tree straight out of a Dr. Suess story or ripped from a Vincent van Gogh painting. With its porcupine-like bark, spiky leaves, and topsy-turvy-arm-like branches, it looks like a clumsy giant towering over the barren, brown, sun-drenched landscape.
For me, pictures of the desert recall movie scenes with stranded travelers or run-away prisoners covered in sweat, drowning in sand, chasing elusive visions of an oasis on the horizon. That’s why the Joshua tree stands out. In an unforgiving environment, this tree means salvation. It offers shade and nutrition to a number of desert critters. Without it, they wouldn’t survive.
But as big of a deal as the Joshua tree is, it is dependent upon something very small. While the tree gives protection and nutrition to many, it wouldn’t make it for long were it not for a particular moth. Unlike other flowering trees, the Joshua tree doesn’t produce nectar to attract pollinators. The Yucca moth has reason to help the tree out with pollination. The moth’s babies eat the seeds from the flower of the tree for food in their first days of existence before they form cocoons.
Most pollination is kind of incidental. Bees like the nectar they pick up from flowers. They just happen to take on some pollen and carry it with them to the next flower as they search for another sugary treat. To them, their pollination is a bit of a happy accident. Since the Joshua tree is sans-nectar, this tree named for salvation is need of some saving itself.
Enter scene Yucca moth.
Not only do the Joshua trees not have nectar, they have very little pollen.
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Written by Daniel J. Samet |
Monday, November 13, 2023
Sowell makes it clear that the state should reject the social justice vision and its agenda. The natural end point, he states, is “having government empower surrogate decision-makers to rescue victims of various forms of mistreatment by taking many decisions out of other people’s hands” (82). Our ever-growing administrative state is full of people convinced that others cannot be trusted to do what is best for themselves. We’re left with policies putting the lie to the world envisioned by social justice advocates. Sowell points out “the painful reality . . . that no human being has either the vast range of consequential knowledge, or the overwhelming power, required to make the social justice ideal become a reality” (127). 
         
Another year, another book by Thomas Sowell. It is astonishing that Sowell, 93 years young, scarcely appears to be slowing down. No public intellectual of his generation has been this prolific for this long, save perhaps Henry Kissinger. He’s a veritable national treasure.        
Social Justice Fallacies is classic Sowell. There are no graphs or tables, nor even any cover art. The one and only attraction of the book is Sowell’s air-tight reasoning. It alone justifies the price tag.  
Within its pages is his salvo in our culture war du jour. At a time when activists, scholars, and politicians trot out slogans like “diversity, equity, and inclusion” and “systemic bias,” Sowell has a biting retort. He argues that the social justice agenda they champion is mistaken. It is based on flawed premises and conclusions, inevitably leading to social policies that harm the people they’re supposed to help.        
“You’re entitled to your own opinion,” reads the book’s epigraph, a quote from the late Daniel Patrick Moynihan, “but you’re not entitled to your own facts.” That’s one way to describe the essence of Sowell’s writing. He does not assert anything without evidence in its defense. If only peddlers of social justice pieties could do the same. To rebut Sowell’s arguments, they will need many facts: facts that do not seem to be in abundance, to put it mildly.   
Take their view that there would be equal outcomes in a world of equal chances, which is the subject of the book’s first chapter. “At the heart of the social justice vision is the assumption that, because economic and other disparities among human beings greatly exceed any differences in their innate capacities, these disparities are evidence or proof of the effects of such human vices as exploitation and discrimination,” Sowell writes (2).
Do human vices explain why NHL players from Canada outnumber those from the United States, despite the fact that Canada has under 1/8th the population of the United States? Why Germans have for centuries been world leaders in beer production? Why Asian Americans have more PhDs in engineering than blacks and Hispanics combined? Why first-born and only children are more likely than other children to reach the highest rungs of the professional ladder as adults? Sowell shows that much else besides exploitation and discrimination accounts for inequality of outcome.
Advocates of social justice deploy flashy terms to justify their agenda, but not hard evidence. “We can read reams of social justice literature without encountering a single example of the proportional representation of different groups in endeavors open to competition— in any country in the world today, or at any time over thousands of years of recorded history,” observes Sowell (2–3). He, however, deploys many past and present examples of the reverse from places as varied as Italy, Malaysia, and South Africa.
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Written by Dr. David S. Steele |
Monday, December 20, 2021
Some young evangelicals bemoan the discipline of reading, they sever the root of the tree which is designed to help them grow and flourish. Malnourished and immature Christians will populate our pews and propagate a new breed of spiritual immaturity.

Modern technology has launched us into the stratosphere of learning. With the click of a mouse or a few keystrokes, we can access information from around the world and gain a treasure chest of knowledge. Smartphones are at the forefront of the new technological frontier and provide users with a massive array of educational and intellectual tools. These ingenious devices have “thirty thousand times the processing speed of the seventy-pound onboard navigational computer that guided Apollo 11 to the surface of the moon.”1 Never before have we been able to access so much information. In addition, the rise of podcasting and audiobooks allow us to connect with current and previous generations in a way that was once impossible.
Despite the benefits of recent technological tools, we are also experiencing a phenomenon that should be of grave concern to pastors and Christian leaders. Many people, especially millennials (people born between 1981 and 1995) are eager to learn but appear resistant to reading. They are “on the verge,” in the prophetic words of Neil Postman, “of amusing themselves to death.”2 They may eagerly listen to a podcast or watch a YouTube video, but a growing number of people pass when it comes to the written page. They are quick to listen but slow to read. Thus, we stand at the crossroads. We have a wealth of information at our fingertips but many resist the challenge to read books. Pastors should be especially concerned as they seek to train and equip the next generation of Christian leaders, who are in many cases, reluctant to read.
Unpacking the Christian Reading Manifesto
Mark Noll laments, “The scandal of the evangelical mind is that there is not much of an evangelical mind.”3 Thirty years earlier, Harry Blamires offered an even grimmer assessment: “There is no longer a Christian mind; there is no shared field of discourse in which we can move at ease as thinking Christians by trodden ways and past established landmarks.”4 These allegations should serve as a warning and alert Christians, thus refueling their resolve for learning and spiritual growth. My own view is one of cautious optimism. That is, I maintain (despite the evidence) there is still hope for the evangelical mind. But a new awakening will require a commitment to, you guessed it…reading.
I offer this Christian Reading Manifesto as a brief rationale and apologetic for evangelicals, especially young people. My hope is that many will respond to the challenge and enter a new era of learning which will accelerate their Christian growth and sanctification. Lord willing, this new resurgence of learning will impact countless lives in the coming days and help spark a new Reformation.
Reading Forces Us To Think
The very act of reading is an act of the mind. Our culture invites and even demands us to have “open minds” about everything under the sun—religion, philosophy, and politics, to name a few. G.K. Chesterton warned, “Merely having an open mind is nothing. The object of opening the mind, as of opening the mouth, is to shut it again on something solid.” Given the current trajectory, the next generation of Christian leaders will be open to almost anything. Thus, they will fail to discern between truth and error. They will be “tossed to and fro by the waves and carried about by every wind of doctrine” (Eph. 4:14). Their failure to invest in the life of the mind will result in a gradual epistemological erosion that will affect generations to come. They will bear a strange resemblance to Paul’s kinsmen who had a zeal for God, but not according to knowledge (Rom. 10:2). They will, in the words of Hosea 4:6 be laid to ruin: “My people are destroyed for lack of knowledge; because you have rejected knowledge…”
God gave us minds. He expects us to use them. Paul charged Timothy, “Do your best to present yourself to God as one approved, a worker who has no need to be ashamed, rightly handling the word of truth” (2 Tim. 2:15). The Greek term translated, do your best means “to be eager or zealous; to show a keen interest in something.” One of the ways we present ourselves to God is through consistent study: “Study to shew thyself approved unto God…” (KJV). Paul’s command to Timothy is no less a command to each of us. The fruit of such diligent study has three important results.
First, such a person is approved. This person has been tested and is shown to be genuine. The prerequisite for this approval, however, is a zeal for the truth. The person who is approved has committed himself to study and has a passion to pursue the truth and practice the truth. “So I will keep Your law continually, forever and ever. And I will walk at liberty, For I seek Your precepts” (Psalm 119:44-45, NASB95).
Second, this kind of person has no need to be ashamed. This person is not open to blame. He is irreproachable. The great benefit of this quality is a life characterized by freedom. Lifelong learning characterizes the one who is committed to passionately pursuing the truth. But the prerequisite for such a pursuit involves reading.
Third, this kind of person handles the truth with precision. The person who commits to diligent study is in a position to handle the Word of God with accuracy. He is committed to reading and analyzing Scripture correctly. Such a person cuts it straight and maintains strict standards of orthodoxy. He will rise up with men like Athanasius by opposing false teaching and clinging to the truth.
Paul’s command to Timothy and every subsequent follower of Christ involves careful thinking. “Deep within the worldview of the biblical authors and equally within the minds of the earliest church fathers was the understanding that to be fully human is to think.”5 And careful thinking involves reading. There is simply no way around this principle. People who resist reading will likely be quick to appeal to other learning venues like audiobooks and podcasting. But the written word is the gold standard of learning. Reading the written word is the great equalizer. John Piper reminds us:
The way we glorify him is by knowing him truly, by treasuring him above all things, and by living in a way that shows he is our supreme treasure…I am pleading that in all your thinking you seek to see and savor the Treasure. If thinking has the reputation of being only emotionless logic, all will be in vain. God did not give us minds as ends in themselves. The mind provides the kindling for the fires of the heart. Theology serves doxology. Reflection serves affection. Contemplation serves exultation. Together they glorify Christ to the full.6
To ignore reading, then, is tantamount to turning away from a treasure chest filled with precious jewels.
Reading Cultivates Discipline
While audiobooks and podcasting have their place, one of the major drawbacks is a passive approach to learning. Very few people will commit to sitting down with pen in hand during a podcast session. It is not unusual for audio content to go in one ear and out the other.
Reading, on the other hand, cultivates discipline. It forces us to follow the arguments, reasoning, and rationale of the author. It invites the learner to pay attention to key words and phrases. Reading requires taking notes and highlighting for future reference. The very act of reading promotes attentiveness. The precursor to attentiveness is discipline.
The connection between doctrine and discipline is unavoidable in 1 Timothy 4:6-8. Paul admonishes the young pastor:
In pointing out these things to the brethren, you will be a good servant of Christ Jesus, constantly nourished on the words of the faith and of the sound doctrine which you have been following. But have nothing to do with worldly fables fit only for old women. On the other hand, discipline yourself for the purpose of godliness; for bodily discipline is only of little profit, but godliness is profitable for all things, since it holds promise for the present life and also for the life to come.
Paul’s passion is that Timothy would be constantly growing and learning. Instead of fixating on worldly things, Paul instructs him to discipline (or train) himself for the purpose of godliness. Reading, therefore, is an essential aspect of Christian discipleship.
Reading Forces Us To Reckon With Words
The historic Christian faith is one that is built around words. In Genesis 1:1 God spoke the cosmos into existence. God uttered three words, “Let there be light,” and there was light (Gen. 1:3).
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