The Kingdom’s Personal Piety
Chapter 6 of Matthew’s gospel, the center of the famous Sermon on the Mount, is then instructive for our presumptions of what piety means and how to put it into practice in a number of interesting ways. First of all, notice the list of topics that our Lord chooses. Giving, prayer, fasting—so far, so normal in terms of what we would expect under the topic of piety—then money again, this time from a different angle, which is perhaps not so surprising given the preponderant difficulty that most humans have with money and possessions. But then Jesus finishes with a long section on anxiety or worry, which is not exactly a “spiritual discipline” as such, and in the middle of that is one of the more well-known statements in the Sermon on the Mount about seeking first the kingdom of God.
Second but more importantly still, notice the ongoing contrast that runs throughout this chapter. Over and over again, Jesus is telling His followers not to be “like them,” those who make a display of piety, but instead to be “like this,” those who give thought only to God as their audience. You can see this contrast in Matthew 6:1–2, where Jesus describes the extraordinary showy behavior of givers at the time and then tells His followers, “Sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others.” So don’t be like them. Instead, be like this: “When you give to the needy, do not let your left hand know what your right hand is doing” (Matt. 6:3).
You can see the same contrast when He teaches on prayer: “When you pray, you must not be like the hypocrites” (Matt. 6:5). So don’t be like them. Instead, be like this: “When you pray, go into your room . . .” (Matt. 6:6).
We can see the same contrast in Jesus’ teaching on fasting: “When you fast, do not look gloomy like the hypocrites . . .” (Matt. 6:16). Instead, “when you fast, anoint your head and wash your face . . .” (Matt. 6:17). Don’t be like them; instead, be like this.
You Might also like
Christian Leaders and Controversies: The Case of Francis CollinsBy Jan F. Dudt — 11 months ago
Written by Jan F. Dudt |
Monday, May 9, 2022
In essence, what these people were saying is that Francis Collins is such a good scientist because you can hardly tell he is a Christian from his work. As a much younger biology professor at the time, I was aghast at this. A Christian has separated his religious views from his personal life. Why is that a good thing?
There is always a dilemma for Christians in best handling and reacting to the positions and counsel of Christian leaders. Often these are people we have grown to trust and respect as followers of Christ. Their convictions at times are consistent with Christian principles and biblical wisdom. They champion appropriate positions and defend causes from a historically Christian perspective. They gain traction and respect even among cultural, political, and religious opponents because of the internally consistent strength of their arguments and their winsome and gracious demeanor.
And yet, it is impossible for any fallen and sinful person to be right all the time. Similarly, it is quite possible—and regularly demonstrated—that the unregenerate are not always wrong.
As a case in point, contrast Dr. Francis Collins and President Donald Trump.
Trump, not convincingly a born-again Christian, became president in large measure because he promised to represent conservative Christians and their concerns. His appointing of originalist judges to federal courts and the U.S. Supreme Court, as well as his attendance at events like the annual March for Life while he was in office (this was unprecedented for a president), were encouragements to many Christians. Yet his demeanor was consistently characterized as non-Christian. Such may well have cost him re-election. Christians and conservative political analysts will debate for decades whether he was a net positive or negative influence on America. Clearly, both cases can be made. Different Christian voices have weighed in on the matter. Many Christians, even conservatives, felt that Trump used them for his personal gain and prestige.
In certain notable ways, a case could be made that the Francis Collins’ situation at times echoes the debate over Donald Trump among Christians.
Dr. Francis Collins, the famous geneticist, was and is vocally Christian. He has clearly identified as such, and he has taken heat for it. For example, in the summer of 2009, after his nomination as director of NIH by President Barack Obama, outspoken atheist Sam Harris attacked Collins in the New York Times as unfit for the job because of his religious convictions.
Collins became known to many Americans during his direction of the Human Genome Project through the 1990s. In February 1998, Scientific American profiled Dr. Collins with the headline “Where Science and Religion meet: The U.S. head of the Human Genome Project, Francis S. Collins, stives to keep his Christianity from interfering with his science and politics.” That article quoted Dr. Collins saying he is “intensely uncomfortable with abortion.” He said that he does not advocate changing the law and is “very careful” to ensure his personal feelings on abortion do not affect his political stance. The article went on to say: “researchers and academics familiar with Collins’ work agree that he has separated his private religious views from his professional life. He shows no influence of religious beliefs on his work other than a generalized sensitivity to ethics issues in genetics.”
In essence, what these people were saying is that Francis Collins is such a good scientist because you can hardly tell he is a Christian from his work.
As a much younger biology professor at the time, I was aghast at this. A Christian has separated his religious views from his personal life. Why is that a good thing?
I emailed Dr. Collins at the time, asking him if Scientific American had it right. Maybe the article misunderstood Collins? My email was never answered. Not that I expected that it would be, given my obscurity and his standing and responsibilities. Still, the article troubled me, as I was always left with the lingering question.
Dr. Collins went on to launch the BioLogos Foundation, a Christian/science interface organization that advocates for the reconciliation of modern science and Christianity. The idea is that nature and scripture are both from God and ultimately are not in conflict. This reflects Dr. Collins’ Christian convictions and his love of science, the study of God’s physical world. Give Dr. Collins credit for leveraging his popularity, leadership qualities, and obvious pastoral instincts for the noble cause.
Ultimately, I met Dr. Collins several years ago at a conference and heard him speak. There is no reason he would remember our quick contact in an elevator any more than he would remember my email. However, one cannot help but be impressed by his genuine humility and his concern for the spiritual health of the people around him. He has made it clear that he believes that Jesus Christ is incarnate and divine and that humans are made in the image of God (although he rejects the historic Adam), and that salvation is real.
Yet, inconsistencies remain. Dr. Collins seems to allow his science to inordinately arbitrate over biblical truth, or at least when the two are portrayed as in conflict. As his professional life has unfolded, it has become clear that the Scientific American article had gotten a lot right. It is fair to say that he has remained uncertain about when human life begins. He concedes that the fertilized egg is alive at conception, but believes that maybe it is not quite human. Consequently, in his 2010 book, The Language of Life, he advocated for experimentation using excess human embryos from in vitro fertilization (IVF) that are stuck in cryo-storage with uncertain futures, “so that some good could come from them.” He has never publicly disavowed human embryonic research because he sees its potential fruitfulness. In fact, as late as last summer, experiments involving human embryonic cells and mice was supported by NIH funding at the University of Pittsburgh.
There are ongoing ramifications of Dr. Collins’ acceptance of abortion as the law of the land. The Scientific American article in 1998 mentioned that Dr. Collins was concerned that embryonic genetic testing might lead to abortions of fetuses that have conditions that are less than disastrous. The article did not suggest what he would consider “less than disastrous.” For instance, would my great-nephew’s Downs syndrome condition be considered less than a disaster? Princeton bioethicist and legal scholar, Dr. Robert George, made a clearer case in his 1998 address to the American Political Science Association Convention, stating, “once I was a child, once I was an infant, once I was an embryo, I cannot say I was once an egg or a sperm.” However, it is clear that the viable sperm and egg are quite alive. Also, it is good to remember what we say in the Apostle’s Creed. “He was conceived … born … suffered … died … and … rose again.”
What human is not on that trajectory of life and death? The Bible teaches that we all are.
This leaves many conservative Christians convinced that Dr. Collins would rather come down on the side of a quote from his old boss, President Barack Obama. In March 2009, Obama signed an executive order that lifted President George W. Bush’s 2001 ban on federal funding of human embryonic research. “Today … we will lift the ban on federal funding for promising embryonic stem cell research,” stated Obama. “We will vigorously support scientists who pursue this research. And we will aim for America to lead the world in the discoveries it one day may yield.” Obama continued, “Promoting science isn’t just about providing resources—it is also about protecting free and open inquiry. It is about letting scientists like those here today do their jobs, free from manipulation or coercion, and … that we make scientific decisions based on facts, not ideology.”
Obama insisted that “I’m going to let scientists do science. I’m going to remove politics, religion, and ideology from that.”
Of course, the reality is that such a thing cannot be done. The president’s own politics and ideology were clearly stated and inserted.
One would hope that Dr. Collins would be more comfortable with the principles articulated in President George W. Bush’s 2006 State of the Union Address. “A hopeful society has institutions of science and medicine that do not cut ethical corners, and that recognize the matchless value of every life,” stated Bush. “Tonight, I ask you to pass legislation to prohibit the most egregious abuses of medical research—human cloning in all its forms … creating or implanting embryos for experiments … creating human-animal hybrids … and buying, selling, or patenting human embryos. Human life is a gift from our Creator—and that gift should never be discarded, devalued, or put up for sale.”
These are all ethical issues that have confronted Dr. Francis Collins as a man of science and of faith. The issues more recently included COVID mask and vaccine mandates. To many in the evangelical community, the prolife appeals he made for the mandates have rung increasingly hollow, and his seeming inconsistencies have been bothersome.
Os Guinness, in his book, The Magna Carta of Humanity, brings out a principle that every intentional Christian should keep in mind: “The notion of arguing on behalf of the true, the right, and the good lies behind the Biblical principle of corrigibility.” Guinness quotes Jewish Hebrew scholar Jonathan Sacks, “We are all open to challenge. No one is above criticism, no one is too junior to administer it, if done with due grace and humility.”
This requires knowing scripture and applying its logical conclusions, consistently. Otherwise, our ability to be salt and light is diminished, and we can be played. Francis Collins needs to add salt and light. Many of us have admired him, and we expect more from him in his Christian witness to science.
Dr. Jan Dudt is a professor of biology at Grove City College and fellow for medical ethics with the Institute for Faith & Freedom. He teaches as part of college’s required core course Studies in Science, Faith and Technology wherein students, among other things, study all the major origins theories and are asked to measure them in the light of biblical authority. Used with permission.
The Problem of Christian Passivity, Part TwoBy Ian Huyett — 1 year ago
The church needs a Christlikeness which is modeled on Christ himself, and on every aspect of His character and teaching. When the church once again looks like Jesus, then—if history is any indication—more seekers than ever will say, as I once did, that “there must be something in this idea that gives it power.”
In part 1 of this article, I argued that a temperament of “Christian passivity” is a problem in the contemporary church. In part II, I argue that the Bible warns us against sins of passivity and calls us to boldness. I also offer some suggestions for promoting a Christian culture that can cultivate the virtue of boldness.
A second argument—one less outwardly vapid—urges that “while Christ’s harsh language is always righteous, ours is tainted by sin.” Like the previous argument, the statement is entirely factually correct, but does nothing to justify the implied conclusion.
The problem with this argument it is not that it observes that human anger is usually sinful, which is obviously true. Instead, the problem is that it assumes that human passivity is not sinful—or, at least, that it is less sinful than anger. But this is simply begging the question: the argument commits the very practice it is trying to defend, assuming a standard of passivity and then reading the Bible according to that standard.
What, then, do biblical ethics teach us about passivity? To begin with, if passivity is good, or even preferable by comparison to anger, we would not expect Jesus to single out sins of inaction as particularly egregious. Yet this is precisely what Jesus does, such as in the Parable of the Sheep and the Goats.
The Bible presents passivity as sinful in direct terms. To take the most well-known example first, consider Peter’s denial of Christ. When Jesus asked Peter “Do you love me?” three times in John 21, this seems to have wounded Peter far more than when Jesus called Peter “Satan” in Mark 8. Yet Christ delivered the rebuke, not because Peter was sometimes abrasive—which he was—but because Peter had been a coward. Peter’s denial of Jesus—a sin committed specifically to avoid conflict and its consequences—is presented as a profound betrayal of Jesus, not a minor offense. This fact, by itself, refutes the idea that conflict-avoidant meekness is somehow the standard of goodness.
Likewise, when God warned Ezekiel about what would happen if Ezekiel did not “speak to warn the wicked from his wicked way,” He was not warning Ezekiel away from being overzealous, but from being too passive. This verse—Ezekiel 3:18—has been cited throughout church history by Christians who have taken bold positions, such as Ambrose of Milan when he barred the Emperor Theodosius from communion in 390, or by Gregory VII when he excommunicated Henry IV in 1076.
The reason the Bible condemns passivity is because it leads to hellish suffering and hell. In some of the most grotesque passages in the Old Testament, the authors condemn cowardice using the motif of a man who will not risk his safety to defend his wife or concubine from sexual abuse. This occurs in Judges 19, in Genesis 12, 20, and 26, and in 1 Kings 20. One striking aspect of these stories is that they present pure inversions of the Gospel. Christ loved the church as His bride, and therefore gave Himself up for her sake. In contrast, the man in each of these stories loved his own bride so little that he was willing to give her over to be raped for his own sake. He committed, in other words, an act of pure evil.
Appropriately, then, Revelation 21 lists “the cowardly” first among those who “will be consigned to the fiery lake of burning sulfur,” together with “the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars.” The Greek word translated as “cowardly” connotes—among other things—being agreeable in order to avoid conflict. In the Iliad, for example, Achilles uses the same word when he tells Agamemnon “Surely I would be called cowardly and of no account, if I am to yield to you in every matter that you say.”
I note with some hesitation that, while the Bible also condemns sinful anger—in Greek, “Ὀργίζεσθε”—this word does not appear in Revelation 21’s pantheon of evil. I mention this not to make light of sins of anger—which I know firsthand can be ruinous—but because Christians have committed the opposite error. We assume that sins of passivity are less deadly than sins of zeal but, if anything, the inverse is true. When Simeon and Levi defend their sister by massacring the entire male population of Shechem, there may be a suggestion of moral judgment from the author. But this judgment pales in comparison to the nihilistic abyss of Judges 19. By the end of the story, the Levite protagonist seems like Tolkien’s Gollum: a withered creature barely recognizable as a human being. This is cowardice, one of the fathers of all sin, in all its wretchedness.
Be on Guard and Watch YourselfBy Mike Ratliff — 6 months ago
God did not design our hearts with the ability to bear the burdens that our flesh demands. The more a person places these burdens on their hearts by becoming consumed by trying to be fulfilled through fleshly behavior are actually falling into a trap. All unbelievers are in this trap already. Christians are delivered from this trap at salvation, but can fall into again by not crucifying their flesh and becoming consumed by their flesh.
11 And do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed. 12 The night is almost gone, and the day is at hand. Therefore let us lay aside the deeds of darkness and put on the armor of light. 13 Let us walk properly as in the day, not in carousing and drunkenness, not in sexual promiscuity and sensuality, not in strife and jealousy. 14 But put on the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. Romans 13:11-14 (LSB)
Genuine Christians are marked in this life by a spiritual journey that God uses to sanctify them. Sanctification is the process whereby God removes Christians from the pollution of the world and conforms them unto His holiness. I have had some emergents and neo-evangelicals attempt to deny this as true for all Christians. They claim that only God is Holy and there is no call by God for His people to repent and mortify their sins. Regardless of what these people say, the Word of God does contradict what they say.
While the Apostle Paul wrote the passage at the top of post, our Lord Jesus Christ spoke the passage below.