The West may learn too late that there are only two options before us: Christ or chaos. Once we abandon God, as Dostoevsky warned, everything becomes permissible. And when everything is permissible, we lose, not only any meaningful basis for evaluating the behaviour of other cultures, but any effective means of slowing the moral decline of our own.

Since FIFA announced Qatar would be hosting the 2022 World Cup, the international football association has copped a world of criticism. Western nations, in particular, have threatened to boycott the tournament and its sponsors in protest of the predominantly Muslim country’s rejection of “Progressive” ideology.
No shortage of opinion pieces have been penned lamenting ‘human rights abuses’ in Qatar, where homosexuality is illegal and punishable by up to three years in prison. Social media has been flooded with calls for players to boycott the competition, or at the very least, sport gay-pride uniforms or LGBTQAI+ symbolism alongside their national emblems.

In a mark of revolt, the U.S. men’s national team ditched their red, white, and blue crest, for the rainbow flag. A similar theme was adopted for their Qatar-based training facilities and press room backdrop. Other nations have threatened to do the same.

Amid all the pearl-clutching, however, is a glaring assumption that Qatar is in violation of some universal moral standard to which they must be held accountable. The problem is, the West is no longer able to coherently identify the moral standard they’re trying to impose on the world. So, like spoilt children, they stomp their feet and issue threats because the other kids don’t want to play by their made-up rules.
Non-Western nations know it better than most Westerners. To undermine, challenge, or criticise Qatar’s culture, you must first assume a moral standard of which their society falls short. You must assume a measure of ‘right’ and ‘wrong’ that Qatar is guilty of violating. But what is that moral standard and who gets to define it for the rest of the world?
For decades, so-called Progressives have insisted that morality is defined by the culture. After all, this is what the term “Progressive” implies. But if morality is defined at a social level, then what basis does one society have in criticising another? What ground is there for imposing one culture’s moral standard on a society that has developed their own? There can be no logical justification for this unless moral relativism is rejected, and a transcendent moral standard assumed – a standard to which one culture reflects more than the other.
It’s no good, at this point, to suggest that morality is democratically defined, or that ‘rights’ are determined by the consensus of the majority. This would mean “Progressives” could never condemn as ‘immoral’ anything previous generations deemed morally acceptable.
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Written by L. Anthony Curto |
Friday, December 29, 2023
When we evangelize, we must remember that we are engaged in spiritual warfare. Therefore, as Paul reminds the Ephesian church, we must always approach this task with the whole armor of God (Eph. 6:10–20). We must not be taken unaware by the designs of the evil one (2 Cor. 2:11). We must be strong, ever abounding in our service to Christ, knowing by whom and for whom we have been sent. 

Evangelism is part of the life and purpose of the church and of every Christian. A church that does not evangelize is not a true church. This may seem to be a hard statement, but it is true. The church is to make disciples, and discipleship begins with evangelism (Matt. 28:16–20). Our Savior has commissioned the church to be an instrument for extending His kingdom to all nations. As Paul states: “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching?” (Rom. 10:14). Here are five things we can bring remember when we think about evangelism.
1. The Holy Spirit serves as Christ’s emissary in the worldwide expansion of Christ’s kingdom.
In the last days of Jesus’ earthly ministry, He began to tell the disciples that it was necessary for the Son of Man to die and rise again. The disciples were confused and troubled. Jesus encouraged them not to be troubled. He would go away but would come again to receive them. In the meantime, He would send another Helper. In the interim between Christ’s going and returning, amid all circumstances, the Holy Spirit would be their help.
In John 16, Jesus reveals that the Holy Spirit would also equip the church for the Great Commission. The Holy Spirit would “convict the world concerning sin and righteousness and judgment” (John 16:8). The Holy Spirit would serve as Christ’s emissary in the worldwide expansion of Christ’s kingdom. As the disciples went to all nations, the Holy Spirit would bring home the truth of man’s need of salvation.
2. Sin is not something that people can escape on their own.
By the Spirit’s work, sin can be seen for what it truly is: the great malady of mankind. Sin is not just something one does or doesn’t do. Sin is a state—a fallen state of depravity, helplessness, and hopelessness. Man is not a sinner because of what he does or doesn’t do. Man is a sinner by nature. He does what he does because of who he is. Therefore, salvation is not just a change in lifestyle. Salvation is the beginning of a new creation (2 Cor. 5:17), and it is the Holy Spirit who convicts men and women of this fundamental truth.
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Written by Ben C. Dunson |
Friday, July 21, 2023
Four unique ways in which Proverbs provides wisdom for political rule: 1) the way in which good government–contrary to the liberal dream of moral neutrality–is wise government, 2) the nature of true social justice, 3) the nature of a virtuous, healthy nation and what is necessary to maintain it, and 4) the necessary moral competency of rulers at all levels of government.

Yoram Hazony has risen to prominence as a political philosopher and commentator. My first encounter with him, however, was through his book God and Politics in Esther, which is a fascinating reading of the biblical book of Esther. Most Christian interpretations of Esther (that I am familiar with anyway) would see the central theme of the book as God’s hidden providence: God’s name does not appear, and yet the circumstances that lead to Esther’s triumph over the enemies of God’s people are nothing short of miraculous.
Hazony, however, takes a very different approach. He contends that Esther seems
to bypass issues of theology and religious observance to cope with the more burning issue of the actual physical survival of the Jews. For this reason, the book of Esther deals first and foremost with the problem of a Jewish politics in exile: how the Jews, deprived of every sovereign institution of power, may nevertheless participate in, and in the last resort make use of, the authority of an alien government to ensure their own vital interests, and in this case their lives. Esther offers its readers a choice between two antithetical conditions – the one being a nightmare of impotence . . . and the other, in which Mordechai the Jew rises to a position of great power with the ability to act in defense of the Jews . . . The nature of this utterly political choice – and how it is to be made in practice – is the principal concern and teaching of the book of Esther. (p. 3)
I think the hidden providence of God is a more important theme in Esther than Hazony does. However, his approach to the book sparked my interest and got me wondering what it might look like to study other books of the Bible to see what could be gleaned from them regarding political action.
In this article, I will focus on Proverbs. I do this because Proverbs often explicitly addresses what we would today call politics: many of its aphorisms are unambiguously about what governing officials should be like and how they must rule. In doing so it addresses politics at its most basic and fundamental level.
This may initially strike readers as a strange thing to say. More often than not Proverbs is read by Christians as a series of isolated wisdom statements meant to illuminate the path of their own personal piety. The book is read, in other words, individualistically.
The opening verses of the book (1:1–2), however, point us in a very different direction:
The proverbs of Solomon, son of David, king of Israel: To know wisdom and instruction, to understand words of insight, to receive instruction in wise dealing, in righteousness, justice, and equity . . . .
Two things stand out: Proverbs is written by a political officer (the king) and is about much more than personal piety: it is about wise governance, righteousness, justice, and equity. These are the fundamental issues of government, thus, of politics. This is not to say that Proverbs isn’t relevant for one’s personal spirituality; it certainly is, but its opening framing points in a different direction, the direction of political order.
This focus is consistent throughout the book (a few examples will suffice):
Proverbs 16:12: “It is an abomination to kings to do evil, for the throne is established by righteousness.”
Proverbs 25:2: “It is the glory of God to conceal things, but the glory of kings is to search things out.”
Proverbs 29:12: “If a ruler listens to falsehood, all his officials will be wicked.”
These are the central realities of statecraft: how kings are to rule and the consequences that follow if they rule either well or badly.
In this article I will focus on four unique ways in which Proverbs provides wisdom for political rule: 1) the way in which good government–contrary to the liberal dream of moral neutrality–is wise government, 2) the nature of true social justice, 3) the nature of a virtuous, healthy nation and what is necessary to maintain it, and 4) the necessary moral competency of rulers at all levels of government.
Good Government is Wise Government
John Stuart Mill famously built his theory of liberal political order on the notion that the state should stay out of the business of arbitrating competing moral visions: “Mankind are greater gainers by suffering each other to live as seems good to themselves, than by compelling each to live as seems good to the rest” (On Liberty [Hackett, 1978], p. 12). What “gains the most” for mankind should be the sole business of the state, ensuring that no moral or religious system be imposed on anyone who does not adhere to it personally. Many, if not most, people living in democratic states today would agree, or at least claim to agree. “At the heart of liberty,” Supreme Court Justice Anthony Kennedy wrote in Planned Parenthood v. Casey, “is the right to define one’s own concept of existence, of meaning, of the universe, and of the mystery of human life.” The state, we are told, is to stay out of moral matters. Those are for the individual to decide in whatever way the zer/ze/zim decides. I’m under no illusion that tolerant liberals are indeed as tolerant as they claim to be (“bake the cake, bigot”), but governmental tolerance of any and every morality is what most claim they support.
Proverbs will have none of that. Good government, Proverbs 8:15–16, says, is founded on true wisdom: “By me kings reign, and rulers decree what is just; by me princes rule, and nobles, all who govern justly.” There is no such thing as a morally neutral government. A ruler either rules wisely, which will lead to just laws, or he rules unwisely, which leads to the flourishing of wickedness and injustice.
Rulers, Proverbs 20:8 tells us, are obligated to rule in favor of what is just and true: “A king who sits on the throne of judgment winnows all evil with his eyes.” The apostle Paul agrees (Romans 13:4): “For [the governing authority] is the servant of God, an avenger who carries out God’s wrath on the wrongdoer.” “A wise king winnows the wicked and drives the wheel over them” (Proverbs 20:26). The civil magistrate who would fain neutrality regarding good and evil is the epitome of foolishness and wickedness. A ruler is to bring down the wicked. The opposite is not blessed neutrality, but societal devastation and destruction: “Like a roaring lion or a charging bear is a wicked ruler over a poor people.
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