Anti-natalism is a philosophy of hopelessness and misanthropy. It is also increasingly revealing itself to be rooted in resentment, fear, and a belief that children are a burden. The way that our culture sees children specifically, and humans in general, is wildly out of step with how God sees them. 
“I never expected to be the poster child for sterilization,” Rachel Daimond told Suzy Weiss in a recent article titled, “First Comes Love, Then Comes Sterilization” focusing on a troubling trend among American young adults. For several months, Diamond has been using social media, especially Tick Tock, to document her decision to undergo sterilization to guarantee that she would never have children. Diamond, like a growing number of young adults, is part of the “intentionally child free” or anti-natalist movement.
Weiss notes that many of the young adults embracing this movement cite concerns about climate change, with one study finding that 39 percent of Generation Z does not want children because they are concerned about the environment. But as Weiss’s article shows, there is more to the story. Many young adults who are choosing not to have children and even sterilizing themselves to make sure they remain child-free also express a hostility toward the very idea of family.
One young woman, Isabel, told Weiss that she is planning a “sterilization celebration” at a local sushi joint, explaining that she believes it is morally wrong to bring children into the world because “no matter how good someone has it, they will suffer” and because she hopes to retire in her fifties or earlier.
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Pastor, persevere to the end of your days in keeping a close watch on both your piety and your theology. You will never reach a level of maturity or a time in your life when you no longer need this vigilance. Again, when Paul writes or speaks specifically to ministers, he basically repeats what he says here to Timothy. To the elders of the Ephesian church, he says, “Pay careful attention to yourselves and to all the flock” (Acts 20:28). When he says, “and to all the flock,” we know Paul is urging them to “Keep a close watch on . . . the teaching,” because in the very next verses he warns the elders that false teachers will soon come, “not sparing the flock” — men who will “draw away the disciples after them” (verses 29–30).

During the 24 years I served in pastoral ministry, I saw a continual stream of advertisements about how to grow a bigger church. In nearly 50 years of preaching and teaching, I have heard dozens of messages on evangelism, missions, and church growth. And yet I could probably count on one hand the number of times one of these ads or messages mentioned the only verse in the Bible that essentially says, “Do this, and you will see people saved.”
The message of this verse was so important to the apostle Paul that when he specifically addresses elders in the New Testament, he communicates its essence. This is also the only verse in the Bible (that I can recall) that gives the same exhortation three times. Think it’s important?
What is the verse? First Timothy 4:16,
Keep a close watch on yourself and on the teaching. Persist in this, for by so doing you will save both yourself and your hearers.
For 28 years, I have turned to this text every semester on the last day of class. In the compact space of two short sentences are three imperatives and two promises. We’ll begin with the imperatives before turning to the promises.
1. ‘Keep a Close Watch on Yourself.’
How does a minister “keep a close watch” on himself? By cultivating faithfulness to and avoiding the erosion of his devotion to Christ. How does he do this? By obedience to a command earlier in this chapter: “Train yourself for godliness” (1 Timothy 4:7). And how does he do this? By consistently and wholeheartedly practicing the biblical spiritual disciplines, especially the disciplines related to the word of God and prayer, for these are the God-given means of godliness.
Godliness — a Bible word essentially synonymous with Christlikeness, holiness, and sanctification — is cultivated by the personal and interpersonal spiritual disciplines, both positively (vivification) and negatively (mortification). In other words, these biblical habits are the means through which the Holy Spirit works to help us experience God and grow in grace as well as to defeat sin.
Remember that this command was first given to a minister (Timothy) and then by extension to all Christians. So, do not think, pastor, that while your people will become more godly by practicing the spiritual disciplines, you will become more Christlike simply by being in the ministry. The temptations and pressures of the ministry will conspire to make you more ungodly if you do not train yourself for godliness. Mentally remove everything in your life that’s related to ministry. With what is left, could it be said that you are growing more Christlike?
I strongly urge you to read Richard Baxter’s treatment of 1 Timothy 4:16 — especially his eight reasons why you need to keep a close watch on yourself — in his pastoral classic, The Reformed Pastor. Particularly note his third reason: you are exposed to greater temptations than others. Satan is not stupid. He knows that if he can make you fall, it will have a more damaging effect on the church than if he fells the guy who comes once a month and sits in the back row.
Unless a pastor — new or old — devotes himself to the scriptural means of godliness, he will cease to be a godly man. And what healthy church wants a pastor who isn’t godly?
2. ‘Keep a Close Watch on the Teaching.’
In this pastoral imperative, “the teaching” refers to doctrine — to “the teaching” found in “the whole counsel of God” (Acts 20:27). Put another way, “Study theology, pastor!”
Even to the end of his life, Paul was an example of diligent study. Despite his thorough knowledge of the Scriptures and all he had seen and experienced as an apostle, he pled with Timothy in the final chapter of his last inspired letter, “When you come, bring . . . the books, and above all the parchments” (2 Timothy 4:13).
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What’s the sounder method for thinking through Christian ethics? It starts with the image of the person as revealed in Scripture and the practice of churches over the centuries. It asks what demands such a creature can rightly make of any government, and what duties he owes it.

All through this series I’ve been writing at The Stream over the past year and a half, which soon will form a book, I’ve struggled to articulate the correct way for Christians to form their consciences as citizens in a modern, post-Christian context. As it draws to a close, after surveying thousands of years of history, both Testaments of scripture, the growth of authoritative Church tradition, and the profound political changes wrought on the West by the Christian view of the person, is there a simple message to sum it all up?
The answer is yes. There is a message, and better still, a method for any principled person to use when considering complex moral issues. First the message:
Freedom in the sense we take for granted, based on individual rights, only arose in the West, and only the Christian West. That’s not an accident. The Christian roots of our regime of ordered liberty are no mere primitive “phase” that we can grow out of, or a skin we can shed as we grow. No, the Christian view of the person is the soil where liberty sprouted. It feeds our liberty, and it keeps it alive. Yank the tree out of the soil, and the leaves will stay green for a while, but it’s as good as dead already. That’s the stage where we are today, still staring at the leaves as the tree gasps for its life. It never “outgrows” its need for water and nutrients.
The only sane way to think about politics in the tradition of our Christian ancestors, the ones who created this system of freedom, is to consider first the human person as revealed to us by God in both Testaments, and then think through the implications of that human dignity for life in society.
The Phony Logic of Progressive Christians
Too few people today remember how to do that. Instead they do something else. By describing their faulty mode of reasoning I can reveal the Method promised above, the rational calculus you can use yourself in any new situation, on each political question as it arises, to arrive at your own faithful answers.
Since our argument here has centered on the question of using violence in self-defense, either against individual aggressors or the institutionalized violence of some tyrannical state, let’s unfold the Method in that context. What are the political implications of Jesus’ injunction to “turn the other cheek”?
The manner in which Progressive Christians habitually answer such questions can best be described as follows:

Read the passage of Scripture. Do not check on how previous generations of Christians have interpreted it, much less what past authorities of your own church tradition say. Also do not explore its connections to the Old Testament. No, read it as if it had been published this morning, and you’re the first person to think about it.
In order to be as “radically” and authentically Christian as possible, do not consider interpretations of it that can be reconciled with Old Testament precedents, or the dictates of reason. Those are “compromise” positions, which dilute the stark extremity of Jesus’ demands.
Instead, imagine the most counter-intuitive and impractical possible reading of the text. Experience the self-satisfaction that comes from embracing this interpretation. Go forth and impose it on others, shaming them if necessary if they won’t be as “radically” Christian as you are now.
Rinse and repeat.

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