I am shocked at the surprise. Our world is experiencing the fruit of rejecting God and his standard. I hope that the world sees the absolute insanity that this godless worldview produces, and the inconsistency of thought that is required to express outrage at injustice and evil. The God of the Bible loves justice and all that is good, and hates injustice and evil. The Christian is outraged by injustice and has a worldview that affirms this outrage. 

An Honest Worldview
In 1882, Friedrich Nietzsche wrote, “God is dead… And we have killed him.” From this thesis, Nietzsche advocated for a complete rejection of all morality that originated from any outside source, especially from this “dead” God. If God is dead, then to follow his rules is nonsense. If God is dead, then every man can be a god unto himself. Every person must reach within himself alone to order his way, master his will, and pursue his desires as far as possible. The man doesn’t need just will-power, he needs the will-to-power. He must strive to dominate and achieve all. The man who accomplishes this is the Übermensch, the Superman.
Nietzsche’s writings have been around for over 100 years, and although he had a greater influence in Europe, the ideas of Nietzsche have become more and more popular in our “post-God” society. I appreciate that Nietzsche is not afraid to be honest with his worldview. If there is no God, then there is no reason to follow rules set in place by any particular deity. If there is no Lawgiver, then there is no law. And if there is no one to whom we are accountable, then we are free to pursue our own passions without consequence. The moral standard is destroyed, and there is neither good nor evil, right nor wrong.
I respect Nietzsche for taking his worldview to its logical conclusion. Most atheists will deny God and His standards while still trying to enforce a moral code of sorts. Unfortunately, that doesn’t make sense if there is no standard. What is the foundation of morality? Is it society? Is it morally acceptable to kill and rape women if your society says that it is ok? Do individuals set the bedrock for morality? I think that we all know that each individual setting their own moral standards would lead to constant chaos and conflict.. And if each person sets their own moral standard, then how can we speak of injustice? If every man is right, then no one can be wrong. Pedophiles can be praised since they have set their own standard and achieved it. What a terrifying world. And when atheists agree with what I’m saying, they prove that they are not really committed to the “godless” position. Nietzsche was at least honest with his atheism.
This is the mindset that has pervaded the world. “No God = No Standard. Morals are subjective, and truth is fluid. Run after your passions, follow your heart, and live for yourself. There is no eternity, so live for this life now.” Listen to the comedians, the musicians, and the politicians. Watch the movies and the tv shows. What is celebrated? Individualism. Revenge. Misogyny. Drugs. Alcohol. Sex. Pride. Lust.
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When Jesus speaks of salt losing its salty quality, He’s referring to the method of mining salt unique to that period and region. People would harvest salt from either the Dead Sea or from the salt pans, and in those salt pans the water evaporated. In that process, the pure salt would leech out, leaving a residue of other minerals and causing the salt to “lose” its saltiness. So, Jesus poses the question to His disciples, “What good will you be if you lose your saltiness—if you succumb to the things that leech the salt out of your lives?”

Many have described Christ’s words in Mark 9:49–50 as being among the New Testament’s most challenging passages. They read,
Everyone will be salted with fire. Salt is good, but if the salt has lost its saltiness, how will you make it salty again? Have salt in yourselves, and be at peace with one another.
These verses reinforce a familiar biblical theme: following Jesus is a serious business. Anybody who views Christianity as some kind of esoteric philosophical journey—a sort of crutch for the inept—must reckon with Jesus’ own claims. The call to following Him involves self-denial and suffering (Mark 8:34).
Jesus further clarifies the seriousness of discipleship in the verses immediately preceding the text in view (Mark 9:42–48). Warning against sin’s dangers, He doesn’t suggest that we negotiate with sin, trying to reconcile our sinful propensities with discipleship’s demands. Rather, He calls for its total eradication. We don’t toy with sin; we put it to death (Col. 3:5).
It’s clear that Jesus deals here with weighty truths. And it’s against the backdrop of verse 48 (in which He describes hell as a place where the “worm does not die and the fire is not quenched”) that His puzzling teaching on salt appears. With the costliness of discipleship and the picture of fire fixed in His disciples’ minds, Jesus asserts, “Everyone will be salted with fire.” How should we understand this peculiar phrase?
The Old Testament Background
The sacrificial system in the Old Testament is a good place to begin. It would’ve been familiar territory for Jesus and His audience. Establishing the design for grain offerings in Israel, God had made the following provision: “You shall season all your grain offerings with salt. You shall not let the salt of the covenant with your God be missing from your grain offering; with all your offerings you shall offer salt” (Lev. 2:13).
Further, these seasoned offerings were burnt offerings; they were consumed on the altar. In this sense, these Old Testament sacrifices were complete and irrevocable. Jesus appears to be reaching back to this practice, collating the pictures of fire and salt, to remind His followers that discipleship will involve a process whereby they’re “salted.” When they offer themselves to Christ’s cause, they will undergo a refining process, their allegiance to Him being complete and irrevocable.
Other places in the New Testament affirm this idea. In 1 Corinthians 3, Paul describes a similar refining process:
No one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw—each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. (1 Cor. 3:11–13).
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Like many Americans, Latinos find themselves seeking stability in an uncertain time. Growing numbers are leaving the Catholicism in which they were raised—and they face unique cultural challenges and have distinct cultural affinities that make Islam attractive. Hispanic women in particular find themselves drawn to Islam. 

In 2014, the PBS program Religion and Ethics Newsweekly visited the Islamic Center of Greater Miami in Miami Gardens, Florida, to cover a growing phenomenon: Latino converts to Islam. Many were raised Catholic, but felt more at home in their new faith. “The Trinity was very confusing to me,” one woman said. “I didn’t understand how God was a man or how a man could become a god.”
The report said that around 50% of the converts of Hispanic origin at the time were women, and many were choosing to wear head coverings. “The reason I wear the scarf is because I expect to be respected by the opposite gender,” said another Latina convert. “I don’t want to be catcalled and I don’t want to be judged by my appearance. In fact, I want to be judged by my intellect.”
In the past decade, the number of Latino converts to Islam has grown—and so has the proportion of those converts who are women.
Today, in Miami, as in the United States at large, a substantial number of converts to Islam are Latino—about 9% nationwide according to a 2020 survey, an increase from 5% in 2017. Estimates of the Latino Muslim population in the United States range from 50,000 to 70,000. Many are of either Mexican or Puerto Rican descent, but conversion to Islam is a phenomenon across Latin America, where multigenerational Lebanese and Palestinian migrant communities have settled. This phenomenon reflects shifting U.S. Latino attitudes toward religion, culture, and gender roles in the 2020s.
Like many Americans, Latinos find themselves seeking stability in an uncertain time. Growing numbers are leaving the Catholicism in which they were raised—and they face unique cultural challenges and have distinct cultural affinities that make Islam attractive. Hispanic women in particular find themselves drawn to Islam. Anecdotally, and according to reports from Islamic centers around the country, Latinas today constitute the clear majority of converts in the U.S. According to the findings of the Latino Muslim Survey published in 2017, the overwhelming majority (73%) of 560 Latino Muslims across 33 states who responded were women.
Those women, said author Ken Chitwood, who has written about and researched the Latino Muslim community extensively, “are right at the forefront and often, you might say, pioneras—they’re pioneers in that community.”
The golden-colored domes of the Islamic Center of Greater Miami shone in the afternoon sun on a recent Friday, crowning the horizon of a landscape that is clustered with apartment complexes and strip malls. The mosque itself is surrounded by tall, lush privacy hedges and palm trees. When I arrived after Friday prayers, except for the imam’s used 2017 Hyundai, the parking lot had mostly cleared out. Crossing the welcoming courtyard with a graceful murmuring fountain at its center, I was greeted by two older men who had stuck around to chat under the shade of a colonnade.
Abdul Rashid and Ifran Khan are both grandfathers, who beamingly showed me pictures of their grandchildren on their phones. Rashid, 72, is originally from Pakistan, and has lived in the U.S. for 50 years. In that time, he has picked up Spanish and become an unofficial translator at the mosque. He told me that because he spoke Spanish, he was the first contact for a Cuban man when he arrived at the mosque 15 years ago, a man who he said has since “reverted” to Islam. (Muslims speak not of conversion but “reversion”—humanity is born Muslim, and when a person chooses Islam, they are returning to their original state.) Both men assured me that there is a substantial Latino revert population at the Islamic Center of Greater Miami, most of whom are not recent immigrants but longtime U.S. residents. And it’s not just Latinos, the men told me, saying that there is a reversion almost weekly. A man converted earlier that very day by publicly reciting the Shahada, the Islamic profession of faith, in Arabic and English: “I bear witness that there is no God but Allah, and I bear witness that Muhammad is his last messenger.” This kind of output, however, is not the result of a grand missionary project. “We’re not really doing any work,” Rashid said. “It’s God.”
“My family was very devout Catholic,” said Latina Muslim convert Monica Traverzo in a November 2020 episode of the podcast Mommying While Muslim. But in her recollection, this devoutly Catholic family didn’t attend church often. “My family was still very rooted in their Catholicism, but it was more of like an agnostic approach.”
Traverzo tried out different Christian denominations before converting to Islam in college. “It was just attractive to me to live a God-conscious lifestyle,” she said. While she said her family was “taken aback” when she began wearing hijab, in other respects they were very pleased with the positive changes they saw taking root in her life. Culturally, she saw a lot of overlap that she thinks helps explain the number of Latinas coming over to Islam. “I feel like Islam has this sense of family that Latinos really admire because Islam teaches us about having these healthy, nurturing family life environments,” she said. “That’s also part of Hispanic culture.”
A March 2020 episode of the podcast Me & My Muslim Friends featured two Latina converts, Kathia Guerrero and Shirley Puente. Puente comes from a Peruvian background and converted in 2011. She describes her religious upbringing as culturally Catholic. “I wouldn’t say that we were super religious,” she said. “We weren’t the type that went to church every Sunday.”
Like Traverzo, Puente experimented with different religions before converting to Islam after befriending a Muslim girl in college. Seeing her friend moved to tears when speaking about her faith, Traverzo was intrigued. “I was like, you know what?” she said. “I kind of want that type of spiritual connection. Like, I don’t have it. I don’t feel any type of, I guess, emotion when I talk about Christianity like that.”
Guerrero is a single mother who converted in 2015. Her family came to the United States from Mexico when she was 10 years old. Guerrero’s father was a Christian pastor, and her family was very religious growing up. Music, pants, makeup, jewelry were all forbidden. She said that after her father left the family when she was 13, “my family just kind of fell apart completely,” once her mom went to work full time. She began engaging in risky behaviors.
“The time that I decided to convert was in a time when I was down. I was very depressed. At that time, I was not practicing anything,” she said. Guerrero came to Islam through independent study, watching Muslim prayers on YouTube, and practicing Ramadan on her own. “I fasted and it gave me the peace that I was looking for,” she said. “And a month later I converted.”
When I described these women’s stories to Rashid, he was unsurprised. The converts who come to his mosque are affected by the same institutional decline as everyone else. “When the marital institution fails, the society fails, and that is the fortress for the child,” he said. The materialistic culture of instant gratification are not American values, he said, but “Satanic values.” His daughter, he said, is a counselor for lower-income families, many of whom are Latino. He said she regularly encounters families dealing with domestic abuse and the consequences of absentee fathers.
Rashid’s theory is that wider cultural forces are bringing people in. He likens the wider cultural forces—of materialism, instant gratification, failing institutions, and the deterioration of the traditional family—to a hurricane. “A hurricane affects everybody,” he said. “We are all in the same boat.” And although even Muslim youth are not immune to these pressures, Rashid said, Islam still has what he calls “social pressures” that provide social structure and expectations to ground its adherents.
He suspects that the emphasis on religion and family in Islam is what attracts Latinos and Latinas, who may have been raised in large, religious families. They are searching for strong religious and family networks of the kind they enjoyed growing up, but which they now find falling away for various reasons. “There is an emptiness,” Rashid said, and they are “not getting the answer at church.” In Catholicism, the faith in which the majority of Latinos are raised, believers go through priests for sacraments—baptism, confession, communion. By contrast, Rashid said, he observes that Latinos are attracted to the direct connection to the Creator they find that Islam offers (prayer—a direct relationship between the believer and God—is one of the five pillars of Islam, along with a profession of faith, fasting, almsgiving, and the Hajj pilgrimage to Mecca).
The sermon that Rashid and Khan had just heard that Friday was on the importance of reading in the Islamic tradition. The affable, youthful preacher, originally from Yemen, conducted his sermon in English. “A brother asked me the other day about how to handle the problems in the Muslim community with the youth,” he said. “Issues like mental health, issues like identity challenges, [in] the Muslim American space, people who are born and raised here.” He responded with four characteristics of a successful community: a strong family, next, a strong faith community with shared norms and values, then investment in education, and finally, an understanding of the law and of dominant culture, which he defined as “a way and style of life.”
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