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Apologetics 101

What Truth sounds like: sometimes calm isn’t appropriate

Some years back, Justin Trudeau made it a requirement that all Liberal MPs had to support abortion. MP Lawrence MacAulay had, to that point, been known as pro-life, but he indicated, via a series of tweets, that he would follow his party leader Justin Trudeau's new requirement for his MPs. MacAulay wrote:

"I'd like to clarify my comments to The Guardian the other day. I am personally pro-life, and have long held these beliefs; however I accept and understand the party position regarding a woman's right to choose. Despite my personal beliefs, I understand that I will have to vote the party position should this issue ever come up in the House of Commons."

Broadly speaking, there are two sides of the abortion debate:

  1. those who know it is a baby and recognize that this is a life and death situation
  2. those who don't understand (or at least claim not to understand) that abortion ends the life of a precious human being

But there is a third group. This group is made up of those who know it is a child, know it is a life and death situation, and knowingly advocate for death.

This is the group Lawrence MacAulay joined. He called himself "personally pro-life," so he understands a life is involved. And yet, knowing what he knows, MacAulay pledged support for the murder of 100,000 Canadian children each year. This is the most indefensible of all positions – the most outrageous stand of all.

So how should we respond when someone in public office takes such an outrageous position? We can write about them to the local paper, and we can write to them via an email or letter, and when we do, we should then be civil…but we should not be calm!

Calm isn't appropriate

We communicate things in how we say them, just as much as by what we say. That's why when we sing to God, it should be with gusto – mouthing the words, even if they are wonderful words, sends a mixed message, or simply doesn't praise Him at all.

In the same way, a calm, quiet response to Lawrence MacAulay's betrayal wouldn't match up with what he'd done. The confusion he created certainly cost children their lives. Any woman who was considering abortion at the time who then heard this professedly pro-life MP agree to support abortion would have had to understand this as an acknowledgment that abortion isn’t really a life or death matter – it can’t be if he’s not even willing to take a stand. That's the implicit message he spread.

And in how we respond, there’ll be an implicit message sent in how we say what we say. So if someone is promoting the slaughter of the unborn, we can't talk to him like we would if he was proposing an increase in the GST by a per cent or two. (Sadly, if MacAulay had done that, he'd probably have gotten more heated responses than he ever got for his tweets.) This isn't about money, but about lives, so if our response doesn't have some heat in it, we're not doing it right.

Does that mean we should just go off on him? SHOULD WE TYPE OUR LETTER IN ALL CAPS? Should we call him every name in the book?

Of course not.

But we should use powerful words. We should use clear words even though we know they will offend. There is no getting around offending someone in this situation - people will get offended when you confront them about the blood on their hands. But we should not offend him with spurious insults, or with demeaning talk.

Here is the letter I wrote this MP at the time:

Dear MP Lawrence MacAulay,

As a pro-life citizen, I don’t appreciate your party leader's stance. But your recent tweets left me more disappointed in you than him. Justin Trudeau, at least, can pretend he doesn’t know better. But why are you personally pro-life?

Of course the answer to that is simple – you know it is a baby. So let’s look back at what you tweeted and insert in your own pro-life perspective. Here then, is what you really said:

"I'd like to clarify my comments to the Guardian the other day. I am personally against the killing of unborn babies and have long held these beliefs; however I accept and understand the party position regarding a women's right to choose to kill her unborn baby. Despite my personal belief against killing babies, I understand that I will have to vote to kill unborn babies – my party's position – should this issue ever come up in the House of Commons."

Being personally pro-life and yet politically pro-choice is the most damnable of all positions in the abortion debate. It means you know what is going on, but don’t have the courage to act. Please reconsider.

Jon Dykstra

If I were to have a second go at it, I would have started differently. "Don't appreciate" and "disappointed" aren't the sort of terms you use to tell someone to stop promoting mass murder – far too relaxed.

However, I'm not sharing this as an example of some perfect letter. There is no such thing, so that shouldn't be our standard. But it is worth reflecting on what we could improve on for next time.

While my beginning could have been better, I got the right tone in the second half. No euphemisms, nothing to minimize what he is doing. My tone matches my message – the words I use bring with them a brutal clarity: this is killing children – this is damnable.

Conclusion

Christians are too often too calm. We live in a crazy culture in which there is a right to murder unborn babies; murder is also being touted as a “treatment” for the elderly, sick, disabled, and maybe soon even the mentally ill; and adults and even children are being told they are the wrong gender and that the fix is to have healthy body parts mutilated. That is crazy!

But too often our tone and the word choices we use simply don't match the overall claim that we are making. Can we talk of being "disappointed" or not "appreciating" the actions of a man like Lawrence MacAulay and really expect to convince our fellow Canadians that 300 children a day are being slaughtered in our country? That's not the right vocabulary. Back in 2014, at this same time that MacAulay was issuing his tweets, three Mounties were murdered in Moncton, N.B., and the newspapers were filled with words like "heartbreaking," "horror" and "grief-stricken." Those are the kinds of words we use in the face of a travesty.

How we sound does matter. If we're going to convincingly communicate the truth of what's being done to the unborn, the elderly, and the gender-confused, we need to talk like we mean it. Instead of being "disappointed," we need to be "devastated." Instead of being "regretful," we should be "shocked."

A deeper problem might lie not in our vocabulary and how we talk, but in our hearts and how we feel. It is hard to speak about being outraged when we aren't actually outraged. Apathy is understandable in the face of an evil like abortion that is decades old, or even an evil like transgender mutilation, which is mostly happening to people we don’t even know. But apathy in the face of evil is also sinful. If we speak of being disappointed because that's all the passion we can muster, then we need more than a change of vocabulary – we need a change of heart.

Please forgive us our apathy, Lord. Please turn around those who love the shedding of blood. And please, Lord, save the children and adults who are being killed and mutilated!

A version of this article first appeared in the July/August 2014 issue.



News

Saturday Selections – Sept 13, 2025

On the death of Charlie Kirk

American Christian and conservative leader Charlie Kirk was shot and killed on Wednesday. Kirk (1993-2025) wasn't as remarkable for what he said (though he did get things mostly right) as he was for how he spoke up (boldly, as a grateful child of God) and for where he was willing to go. Kirk made dozens and dozens, and maybe hundreds, of appearances – captured as YouTube clips – on campuses across the United States. He'd set up a booth and take on any and all questions from liberal students who, it so often seemed, had never even heard an intelligent conservative Christian speak before. It was at one of these events that he was murdered.

The link above goes to a collection of articles, assembled by Tim Challies, reflecting on Kirk's assassination. The video below is of Kirk stepping up for the unborn. May Kirk's courage inspire many more Christian young men to be just as strong and courageous (Joshua 1).

Tim Challies, on how to write a great book review...

...which is a great primer for writing a book review for Reformed Perspective too. If you've got a great book you'd like to review, let us know.

Organ transplant investigations expose grisly stories of patient abuse

This is an American story, but one that should concern Canadians because in our murder-as-medicine MAiD-approving country, wouldn't it be all the more likely that a dying patient might be euthanized for their organs?

Taming technology (10 min. read)

Some real help on offer here for families who want to rethink how technology is taking over their home.

How to face apparent contradictions in the Bible

Michael Kruger has three tips to deal with passages in the Bible that seem contradictory:

1) don't be scared of them
2) don't apply today's conventions to yesterday's writers
3) be humble and patient: that we don't have an explanation now doesn't mean there isn't one, or that it won't show up later

My Soul Among Lions, Psalm 2

I remain fascinated at the many very different, great treatments that can be given to the Psalms.....


Today's Devotional

September 15 - Resurrection

“…even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved.” - Ephesians 2:5 

Scripture reading: John 11:17-28

When our Lord Jesus Christ raised his friend Lazarus from the dead after having been dead for four days, the Jewish leaders had a serious problem on their hands. No one can be raised from the dead and >

Today's Manna Podcast

Manna Podcast banner: Manna Daily Scripture Meditations and open Bible with jar logo

The life of Thanksgiving

Serving #966 of Manna, prepared by D. VandeBurgt, is called "The life of Thanksgiving" and is based on Romans 12:1.











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Book Reviews, Teen fiction

The Giver

by Lois Lowry 1993 / 208 pages The Giver is a book that is not specifically Christian, but has been studied in Christian schools and is stocked in our Christian school library. Why? Lois Lowry's novel is a brilliant dystopia - a vision of the future where things have gone horribly wrong. What makes it so brilliant is that in the brief space of a children's novel, Lowry shows, as dystopian novels always do, how the desire to make a utopia leads to disaster. The original Utopia (which literally means "no-place"), by Thomas More (an English Catholic writing around the time of the Reformation), is a vision of an ideal, perfectly regulated society, where people live their lives with leisure and work balanced, and the wealth is fairly shared among all. All these features are appealing, but given human nature, any attempt to build society through regulation will result in the stomping out of individuality and the oppressive power of whatever authority we trust to organize everything. Basically, there is a kind of idolatry of human systems and power. Of course, we know that idols always disappoint, and idols always demand horrible sacrifices. That's what's going on in The Giver. Lowry builds up a picture of an ideal, well-organized society where everyone has his or her specific role set by 12 years old. All the angst of adolescence in our society has been taken care of through this selection of each person's career by the community, as well as by the suppression of the disruptive disturbance of teenage hormones. The result is a village in which there is no significant crime; in which each person is given a specific role and, in return, has all his or her needs are met from cradle to grave by the community; and in which both the physical storms and emotional storms have been subdued by technology. This "sameness," as the narrator calls it, has been maintained for generations. Even the memory of the relative chaos of our own society has been wiped out, but the elders of the village have ensured that the past is not entirely lost, so that in the event of crisis, the elders can learn from it. This is where the main character, Jonas, comes in. At twelve years old, he is given the unique role of the Receiver of the community. What does he receive? The memories of the village before the "sameness" - from the Giver. Jonas's unique knowledge enables him to see what a terrible place our own world is - with war and other suffering - but also what emotional ties like family and romantic love were lost with the oncoming of the "sameness." His own crisis comes when he sees what sacrifices his seemingly utopian village demands to keep its stability. Why would Christians want to read this? The Giver shows us both the beauty and the cost of human emotion and desire, but also the foolishness of playing God in trying to wipe both out by human power. What we need is not liberation from our own humanness, but liberation from the sin which has corrupted our humanness - by the death of Christ - and the redirection of our emotions and desire - by the work of the Spirit. Lowry may not explicitly put us before God's throne, but she does a fine job of knocking down one of the idols that serve as a stumbling block blocking our view of His glory. ...

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Book Reviews, Graphic novels, Teen fiction

The Giver (the graphic novel adaptation)

by Lois Lowry adapted and illustrated by P. Craig Russell 2019 / 176 pages It's a hundred or so years in the future. War has been eliminated by muting mankind's emotions and by eliminating the conflict that comes when we have to make choices. Not only are everyone's jobs chosen for them, so is their spouse, and even the kids they will raise. 12-year-old Jonas has been given a unique role, being trained by The Giver to know and understand the past, so he can use that knowledge to advise the community in times of crisis. But as he becomes the best-informed citizen in his community he discovers things that horrify him – choices are also being made for the citizens as to who will live and who will die. My brother Jeff has done a great review of the book this is based on, so I'm going to focus on what makes this graphic novel different from the book. GRAPHIC NOVEL VERSION Most graphic novel adaptations are much shorter than the source material they are based on, in part because all the descriptive passages in the book can become pictures instead, and also because the plot is usually simplified. But this one is every bit as long as the original, with every scene in the book included. Jonas's discovery of color is a big theme in the novel. In the muted world in which they all live, citizens have lost the ability to see color, but as Jonas learns more about the past, he gains insight into the present and starts gaining the ability to see reds, and greens, and yellows. So first, adapter P. Craig Russell shares Jonas' muted world by depicting everything not simply in black and white – that would be a bit boring – but also with subtle splashes of blue. And as Jonas learns how to see more, we begin to see increasing flashes of vibrant color, to show his growing awareness of just how exciting and intriguing a place of discovery the world can be. It's fun to see in pictures this transition from dull to brilliant. In these sections, the comic might even be better than the book. But pictures also present challenges. It can be hard to visually depict what's going on in someone's head. To make up for that Russell carries over a lot of the text from the book. But he can't use all of it, which is why in the original the characters are all a little deeper, a little more realized. CAUTIONS And sometimes showing is more problematic than telling. In one scene in the book Jonas helps bathe the elderly. In the comic Russell has to use just the right angles to ensure all we see are the knees down or the shoulders and up. Nudity of a sort comes up in one other scene, which is the book's most troubling, even without the visual element. Jonas discovers that unwanted babies are killed via lethal injection, and even in muted pictures it's quite horrible. Russell is restrained, but the idea of murdering infants is so unpleasant that any pictures, even muted ones, just add to the horror. That said, the scene is not at all graphic. I'll also note that the baby is shown fully naked, with scant detail, but enough to tell that it is a boy. CONCLUSION This is every bit as good as the novel, though both have their different strengths. I'd recommend this to teachers as a slightly easier way for reluctant readers to access this book. But like the novel, and the film too, this comic needs to be discussed. Its teen audience needs to wrestle with the warnings given in this story – the danger of governmental control, the false compassion of euthanasia, the potential and peril of emotions – but they'll most likely need help. So this is a great conversation starter, but a guide will be needed. ...







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Adult non-fiction

An interview (of sorts) with "Gay Girl, Good God" author Jackie Hill Perry

Jackie Hill Perry is an American poet and recording artist on the Humble Beast label. Married to Preston, she is the mother of two children. Last year, she published her first book Gay Girl, Good God: The Story of Who I Was and Who God Has Always Been. This is an “interview” of sorts, with her responses coming as excerpts from her book. ***** WES BREDENHOF:  At its heart, what is your book really about? JACKIE HILL PERRY:  Every sentence is the pursuit of showing off God….This is a book with a lot of me in it but with a whole lot more of God.  He is what the soul needs for rest and what the mind needs for peace.  He is the Creator God, the King of Glory, the one who, in love, sent the Christ to pay the penalty for and become the sin that we are all born with.  It is the words from and about this resurrected Lamb of God that I hope will lift off the page and into the heart.  This book is a lifted hand, a glad praise, a necessary hymn, a hallelujah overheard and not kept quiet.  This work is my worship unto God that, with prayer, I hope will leave you saying, “God is so good!” WB:  You say that it was the story of who you were. So who were you? What were you like? JHP:  To me, the devil made more sense than God sometimes.  Both he and God spoke.  God through His Scriptures; Satan, through doubt.  I’d learned of the Ten Commandments in Sunday school in between eating a handful of homemade popcorn and picking at my stockings.  The “Thou shall nots” didn’t complement the sweet buttered chew I found myself distracted by.  They were a noise I didn’t care to welcome.  “You can’t.  You shouldn’t.  Do not,” didn’t sound like a song worth listening to, only a terrible noise to drown out by resistance.  Satan, on the other hand, only told me to do what felt good or what made sense to me. WB:  When you finally came out as gay, what were you thinking about God? And what do you think He thought about you? JHP:  As much as I wanted to believe God grinned when He thought of my life, I knew He didn’t. My conscience spoke to me throughout the day.  In the morning, it reminded me of God.  A few minutes before the clock brought the noon in, it brought God to mind, again.  Night was when it was the loudest.  On the way to sleep, my head lay relaxed on my pillow surrounded by the natural darkness of night, I thought about God.  I was His enemy (James 4:4).  How could I, an enemy of God, have sweet dreams knowing that He sat awake throughout the night? WB:  So by God’s grace you became a Christian in 2008 – through his Spirit and Word you were miraculously brought to faith and repentance. What impact did your conversion have on your same-sex desires? JHP:  To my surprise, being a Christian delivered me from the power of sin but in no way did it remove the possibility of temptation.  A common lie thrown far and wide is that if salvation has truly come to someone who is same-sex attracted, then those attractions should immediately vanish.  To be cleansed by Jesus, they presume, is to be immune to the enticement of sin.  This we know not to be true because of Jesus. He being completely perfect and yet He still experienced temptation. WB:  What was that temptation like for you? JHP:  It was slapping me around like a weightless doll in the hands of an imaginative child. Being tossed between fun and funeral, who would I decide to trust more?  What the temptation wanted me to believe or what God had already revealed?  The struggle with homosexuality was a battle of faith.  To give into temptation would be to give into unbelief.  It was up to me to believe Him.  His Word was authoritative, active, sharp.  The simplicity of faith is this:  taking God’s Word for it.  And I might not have felt like it, but I had no choice but to believe Him. WB:  Why do we have a hard time believing that a gay girl can become a completely different creature? JHP:  Because we have a hard time believing God.  The Pharisees saw the man born blind, heard his testimony, heard about his past and how it was completely different from the present one, and refused to believe the miracle of Whothe miracle pointed to. The same power that made a man born blind able to see through the means of something as foolish as spit and mud is the same enormous power contained in a foolish gospel brought into the world by a risen Saviour.  It is through faith in Him, initiated by His pursuit of me, that I, a gay girl, now new creature, was made right with God.  Given sight, able to recognize my hands and how they’d been calloused by sin, and how Jesus had come to cleanse me of them all.  Now seeing, I worship.  One thing is sure, if ever I am asked, how am I able to see now, after being blind for so long, I will simply say, “I was blind, a good God came, and now, I see.” WB:  You have experienced the struggle with same-sex attraction.  Should those who are tempted with that identify themselves as “Gay Christians”? JHP:  I don’t believe it is wise or truthful to the power of the gospel to identify oneself by the sins of one’s past or the temptations of one’s present but rather to only be defined by the Christ who’s overcome both for those He calls His own. All men and women, including myself, that are well acquainted with sexual temptation are ultimately not what our temptation says of us.  We are what Christ had done for us; therefore, our ultimate identity is very simple:  We are Christians. WB:  In your book, you warn about the “heterosexual gospel.”  You write that “God isn’t calling gay people to be straight” and it’s actually dangerous to teach that he is.  Why do you say that? JHP:  Because it puts more emphasis on marriage as the goal of the Christian life than knowing Jesus.  Just as God’s aim in my salvation was not mainly the removal of my same-sex desires, in sanctification, it is not always His aim that marriage or experiencing an attraction for the opposite sex will be involved. Excerpts from Jackie Hill Perry’s “Gay Girl, Good God” have been used with the gracious permission of the author (and publisher). Dr. Bredenhof blogs at yinkahdinay.wordpress.com. A Dutch translation of this article can be found here. ...

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Adult non-fiction, Book Reviews, Media bias

A call for Christian journalists: an interview (of sorts) with Marvin Olasky

Marvin Olasky has been many things – the Editor-in-Chief of World magazine, a journalism professor, the author of more than 20 books, and a baseball fanatic. Two of those books lay out his radical notions concerning journalism, on how it used to be a Christian enterprise, and how it can be again. This is an "interview" with those two books, and the text in bold are his words as they are found in Prodigal Press: The Anti-Christian Bias of American News Media and Telling the Truth: How to Revitalize Christian Journalism. **** JON DYKSTRA: Let’s start with the title of your first journalism book. What does Prodigal Press refer to? MARVIN OLASKY: The title refers to the relationship that today’s secular press has with the Christian journalism of yesteryear. Though few know it, American secular journalism is the wayward son of Christianity. JD: Do you mean newspapers used to be Christian? MO: Yes, indeed. For example, the New York Times was founded in 1851 by Henry Raymond, a Bible-believing Presbyterian. Throughout the City of New York there was at one time fifty-two magazines and newspapers that called themselves Christian. JD: A Christian New York Times? That is pretty hard to believe. MO: It was a great Christian paper! It became known for its accurate news coverage and for its exposure in 1871 of both political corruption (the “Tweed Ring”) and abortion practices. A reading of the New York Times in the mid-1870s shows that editors and reporters wanted to glorify God by making a difference in this world. JD: The 1800s seemed to be a good time for Christian journalism. Is that when it all started? MO: Oh, it started much earlier than that. You could even say that Luke was one of the first journalists. At that time published news was what authorities wanted people to know. The Acta Diurna, a handwritten news sheet posted in the Roman forum and copied by scribes for transmission throughout the empire, emphasized governmental decrees but also gained readership by posting gladiatorial results and news of other popular events. Julius Caesar used the Acta to attack some of his opponents in the Roman senate – but there could be no criticism of Caesar….The Bible, with its emphasis on truth-telling – Luke (1:3-4 NIV) wrote that he personally had “carefully investigated everything from the beginning” so that Theophilus would “know the certainty of the things you have been taught” – was unique in ancient times. New Testament writers comforted the afflicted and afflicted the comfortable. JD: But if journalism had a Christian origin, what happened to change things? Most journalism today could hardly be called Christian. MO: There were a number of reasons for the change. First newspapers started shying away from tough stories. Evil unfit for breakfast table discussion or considered unfit to print was ignored and thereby tolerated. Several generations later it was embraced. More importantly, just as Christianity was being attacked by ideas like evolution and materialism, Christianity in North America underwent a period of revivalism that emphasized individualism. Many were saved thankfully, but this emphasis on personal faith did not stress the importance of a Christian worldview. So instead of confronting all problems from a biblical perspective, newspapers pushed Christianity to the sidelines. Furthermore, many Christians began to believe that the general culture inevitably would become worse and worse. They thought that little could be done to stay the downward drift. Christian publications should cover church news, they thought, and ignore the rest of the world. JD: So instead of responding to these attacks, Christian journalists just retreated? MO: Exactly. JD: When did this shift take place? MO: It’s hard to put an exact date to it, but by the 1890s things were underway and by the 1900s journalism had turned rather vicious under the leadership of men like William Hearst and Joseph Pulitzer. JD: But weren’t Hearst and Pulitzer giants in the newspaper industry? MO: Yes they were, but you wouldn’t want to get on their bad sides. Hearst, for example, was the first journalistic leader to assault regularly those who stood in his path. When Hearst could not get the Democratic presidential nomination in 1904, he called Judge Alton Parker, the party’s nominee, a “living, breathing cockroach from under the sink.”  JD: Nice. Well, if we’ve lost our way, how can we make journalism Christian again? MO: For too long Christians have contented themselves with singing “A Mighty Fortress Is Our God,” all the while forgetting that a fortress was an offensive as well as defensive weapon: From it soldiers could make sorties. We have to go out boldly and engage culture, and contrast our Truth with their opinion. JD: But don’t we already have a number of Christian columnists who do just that? MO: We have columnists, but not many journalists.  We need to have people covering the day-to-day news from a biblical perspective. Too often Christian newspapers fill their pages with warmed over sermons rather than realistic stories of successful independent schools or corrupted churches and thereby miss an opportunity to teach boldness. We need to confront culture boldly! JD: Boldness is the key then? MO: Well…no. Boldness alone won’t do it. In fact, none of this will make much difference unless Christian communities view journalism as a vital calling and Christian journalists as ministers worthy of spiritual and economic support. The picture of Marvin Olasky has been modified from one found here, and is used under the Creative Commons Attribution-ShareAlike 3.0 License. A version of this article first appeared in the March 2008 issue....

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Adult non-fiction, Book Reviews

Being a witness: an interview (of sorts) with Francis Schaeffer

Francis Schaeffer (1912-1984) has long since been retired from his earthly duties, but the Presbyterian pastor, philosopher, and apologist was still up for an interview (of sorts) on the desperate need for a clear Christian witness in the public square. The text in bold is his own words, taken from his book A Christian Manifesto. **** JON DYKSTRA: A Christian Manifesto was your last book. Why did you feel the need to write it? FRANCIS SCHAEFFER: It was intended as a rallying cry for Christians, to stand up against the world’s humanist worldview, by offering up God’s own. The basic problem of the Christians in this country…in regards to society and in regards to government is that they have seen things in bits and pieces instead of totals. They have gradually become disturbed over permissiveness, pornography, the public schools, the breakdown of the family, and finally, abortion. But they have not seen this as a totality – each thing being a part, a symptom of a much larger problem. have failed to see that all of this has come about due to a shift in…. the overall way people think and view the world and life as a whole. This shift has been away from a worldview that was at least vaguely Christian…toward something completely different – toward a worldview based upon the idea that the final reality is impersonal matter or energy shaped into its present form by impersonal chance.  The phrase “separation of church and state” has been used to push Christians to the sidelines in politics, and we have, for the most part, gone willingly. Christians have forgotten that the Lordship of Christ covers all of life and all of life equally. That includes politics as well. A Christian Manifesto is a call for Christians to reenter the public square as Christians. It argues that the Christian worldview is absolutely vital to civil society and we need to share it with them. JD: Why is it vital? FS: Because it is foundational! In the American Constitution we have the phrase “certain inalienable rights.” Who gives the rights? The State? Then they are not inalienable because the State can change them and take them away. Where do rights come from? Now Christians know there is Someone who gave these inalienable rights, but if you don’t recognize the Giver, how can you recognize His gift? If we ignore God and build our law on humanist assumptions we are left with rights that have no foundation. And if we can’t explain the basis for these rights, how can we complain when they are taken away? That’s why a secular worldview is the road to tyranny. JD: How should Christians respond when their government ignores God? FS: Be a witness! We are where we are today in large part because of the many voters who held to two bankrupt values – personal peace and affluence. Personal peace means just to be left alone, not to be troubled by the troubles of other people, whether across the world, or across the city. Affluence means an overwhelming and ever-increasing prosperity – a life made up of things and more things – success judged by an ever-higher level of material abundance. Even as voters demand peace and prosperity, we Christians need to stand on principle. We need to speak, even when that is going to cause us trouble, and cost us materially. JD: But are Western Christians prepared for the cost that comes with being a witness? FS: Many are scared. That's because obedience can be scary. I know many among your readership had grandparents involved in hiding Jews from the Nazis. What your grandparents understood is that when we recognize Christ as Lord of All then at a certain point there is not only the right, but the duty to disobey the State. That’s why your grandparents were willing to risk the wrath of Man – because they valued the approval of God. And they understood that when Jesus says in Matthew 22:21: “Give to Caesar what it Caesar’s, and to God what is God’s” it is not: GOD and CAESAR It was, is, and always will be: GOD and CAESAR The civil government, as all of life, stands under the Law of God. JD: You’re talking here about there being a time and place for civil disobedience. What cautions or considerations would you share when it comes to resisting a government imposing wicked laws? FS: Samuel Rutherford suggested that there are three appropriate levels of resistance: First, must defend himself by protest (in contemporary society this would most often be by legal action); second, he must flee if at all possible; and third, he may use force, if necessary to defend himself. One should not employ force if he may save himself by flight; nor should one employ flight if he can save himself and defend himself by protest and the employment of constitutional means of redress. JD: Here in the West we are still free to make use of the first possibility, taking legal and political action. What would you say to Christians who are hesitant to speak out against our society’s humanist worldview, and downright scared about presenting the explicitly Christian alternative? FS: I would tell them the world needs to hear a Christian witness. And until we share that, anything we do is only treating the symptoms. Then I might quote to them a few lines from Bob Dylan’s Slow Train Coming: You’ve got gangsters in power and lawbreakers making rules When you gonna wake up, When you gonna wake up, When you gonna wake up And strengthen the things that remain? A version of this article first appeared in the March 2008 issue....