Tag Archives: poor

Kids Ask Why And So Should We

Kids love to ask why. Why is the sky blue? Why does the snow melt? Why do I have to go to bed now? Why can’t we have pizza for breakfast?

We answer these questions to the best of our ability, knowing that their curiosity is good because it stimulates learning. But their questions can test our knowledge and our patience!

Sometimes the only answer we can give to kids’ questions is this: “Because I say so!” In these cases, the answer comes not from evidence but from authority, our authority. . . .

Even as adults, we still need the “Why?” question. It can drive us to discover answers and solutions that would otherwise remain hidden.

One question we should ask is this: Why do we believe that some things are right and others are wrong? In other words, what is the basis for our moral standards?

They tell me that I must stop for a red traffic signal. Why? We organize traffic laws in order to avoid accidents. I want to travel without death or injury and so I obey those laws and I hope others will too. In addition, running red lights can cost me expensive interaction with the legal system (a combination of reasoning and authority).

So some actions, like our driving habits, are defined to be right or wrong not because they are inherently good or evil, but because they are practical. They protect life and property. Other actions, however, are of a different sort. They appeal to a higher standard of good and evil.

What about giving to the poor? We all agree that helping the poor is the right thing to do. We also believe that it is right for the wealthy to contribute more in order to relieve the hardships of poverty.

But why? Why should I give away things that belong to me? It seems impractical. What if my family and I need it? What if I want it? Why should I give it to someone else, someone I don’t even know?

Why should I spend time cooperating with others (government) in order to make wealthy people give away more of what they have (taxes) in order to help the poor (welfare)? Why should I care what others do?

For generations we have answered these questions by appealing to the Bible. God’s word tells us that people are created in God’s image, so every human life is of inestimable value. Therefore, I help others, even though it costs me personally.

The Bible tells us that we are expected to be good stewards of our resources, which includes helping those who cannot help themselves. The Bible condemns selfishness. I must be willing to share.

In addition, the Bible tells us that God commands us to help the poor. So we help the poor, because people are precious and because God tells us to do so. I want to please God, so I obey his commands.

But a new voice in culture is trying to convince us that we can be good without God and his commands. We can still help the poor and hold the rich responsible without any appeal to spiritual truth or special revelation, so they say.

According to these secular voices, we can love our neighbor without a word from God. All we need is a scientific worldview. Nature will show us the way.

But will this pass the “Why?” question? Let’s see: No God means no Creator. No Creator means that we are a fortuitous cosmic accident, a happenstance. As such, we are not accountable to anyone but nature (whoever that is!).

Now the godless ‘natural’ version of reality is clear. In order to grow smarter and stronger we have evolved by ruthlessly taking hold of every possible advantage. The strongest, smartest and fastest get the natural resources they need to survive and thrive and everyone else . . . well, everyone else does not deserve to survive.

The weak and slow ones cannot be favored because they will use resources that should go to the stronger and smarter. The weak and slow should not reproduce because they will impede or even permanently derail the evolution of the race, according to the God-free version of reality.

The stronger and smarter ones survive and propagate the race. Each generation gets a little better because the weak are weeded out, so the ‘natural’ scientific view says.

At this point the secular crowd must interrupt and say that being kind to the poor will somehow make us stronger and better, so it is right to help the poor and weak even if you only appeal to natural forces. They must convince us that a more compassionate humanity is a stronger humanity.

But is that true? Why? How? How does it propagate the race and help humanity to grow stronger if we keep the weak ones alive?

Nature is heartless with the weak. In the animal kingdom the weak are food for others. Now we are told by secularists that people should go against nature and act as if nature is wrong. Why? The Bible has the answer, the only answer. Because the natural world is broken as a result of sin and God made people superior to animals; he made us in his image.

The love ethic that is advanced by the Bible generally and by Christianity especially is built upon the firm foundation of God’s revealed word. The love ethic is not a free-floating ethical notion.

We help the poor because we believe that human lives are valuable and worthy of dignity. We believe this about human lives because the Bible tells us that people are created in the image of God and that God loves his creation; he loves people so we should love people.

We believe that God is the creator and sustainer and that he holds successful people responsible for how they use the wealth which he has enabled them to gain. We expect the rich to give because God says they should do so.

Secular humanists wish to retain this kindness toward the poor and this responsibility for the rich but they want to remove the foundation of trust in God as Maker, Sustainer, Judge and Savior. We can help the poor and exhort the rich without believing in God, we are told. But will this house of love stand on a foundation of natural selection? If God is not Maker, Sustainer, Judge and Savior, then who is?

Darwinian evolution is no foundation for loving our neighbor. God’s word is. More than that, Jesus and his personal sacrifice at Calvary, a sacrifice made for the sins of a world that is hostile to him, this is more than a foundation for an ethic of love. Jesus is the ultimate inspiration for sacrificial love.

Sometimes we discover what is right from an authority, from someone who has the right to tell us, “Because I say so!” Sacrificial love is so out-of-step with the heartless forces of nature that we must either abandon such an ethic or build it on another foundation, a higher authority. That higher authority is the Living God, who sent Jesus to die for our sins so that we can be saved from this broken world.

If we ignore God then we abandon the ethic of love and compassion. Instead of trying to ignore our Maker, we should abandon atheism and embrace Christian love.

Richard Foster

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Are We Our Brother’s Keeper?

Cain killed his brother Abel because he was jealous. When God asked Cain about his brother’s whereabouts, he fired back at the Lord in anger, “Am I my brother’s keeper?” (Genesis 4:9). Cain meant that he was not responsible for his brother, but God disagreed.

Cain’s question has become a symbol for issues far greater than the tragedy between two brothers from the ancient past. The question is now asked in relation to the Church’s responsibility to society. Is the Church called to eradicate all injustice in this world?

God’s command in the Old Testament to “love your neighbor as yourself” (Leviticus 19:17) could be seen as an answer to Cain’s question. God’s people have a responsibility not just to their own family members, but also to neighbors. Does that include the society at large?

In the New Testament, a man asked Jesus about this command to love one’s neighbor. He wanted to know where to draw the line. How does God define “neighbor”?

Jesus answered the man’s question with a parable. A traveler was robbed and left for dead on a dangerous road. Two religious Jews passed by and denied the man any assistance. A Samaritan, however, went out of his way to help the dying man.

Jesus told his listeners, Jews, to be like the Samaritan, a people considered inferior by the Jews. Clearly Jesus expects his followers to help those who are in need, and not just those within one’s own socio-economic or ethnic group.

God’s people should reach across the multitude of lines that divide humanity in order to help anyone who is in need. But did Jesus expect his followers to establish a just and equitable society?

Jesus was a prophet like those in the Old Testament. They spoke truth to power. As bold messengers from the Lord, they stood against exploitation and oppression. They were advocates for the poor and disenfranchised in their culture.

Did not Jesus carry on the tradition of exposing and denouncing the sins of the ruling class? He did. Jesus excoriated the leaders in his day for using their places of privilege to enrich themselves at the expense of the marginalized.

The prophets’ fiery denunciations against abuses of power are a good model for the Church today, but only if their full message is understood and imitated. The prophets clearly saw that a just society depends upon a God-fearing and God-obeying people. Trying to remove injustice is not enough. The prophets’ ultimate goal was to turn the hearts of the people to the Lord.

Jesus condemned social injustice, but he left no mandate for redeeming cultures, societies, or governments in this age. He predicted that Jerusalem and the Temple would be destroyed, and it was. He also predicted that all kingdoms in this age will fall and they will. Why? Every new generation battles with sin and injustice because this world is broken by sin; and this broken world needs not just progressive social reform, but radical spiritual change.

Jesus expects his followers to denounce social injustice, but not as part of an attempt to establish heaven on earth because that would be an impossible task. Every generation starts over with a fresh crop of sinners whose hearts are drawn toward disobedience to God, leading to another harvest of injustice.

Despite the perpetual and inevitable failure of humanity to achieve a just and righteous society, God’s people are not allowed to be pessimistic. Instead, the Lord expects his followers to feed the hungry and clothe the naked. In fact, the Bible asserts that “faith without works is dead” (James 2:26). But good works without faith are futile.

The man who asked Jesus how to define “neighbor” had first asked Jesus’ opinion about God’s greatest command. Jesus answered by noting the command to love one’s neighbor, but he said that it was second in importance, not first. The primary command is to love God with all one’s heart, soul, mind and strength. Loving one another is not a substitute for loving God.

A rich man asked Jesus how to inherit eternal life. Jesus told him to sell his possessions and give all the money to the poor, but not so that first-century Palestine would be a more just and equitable place. The young man needed to rid himself of all that would keep him from following Jesus. To be a follower of Jesus was the ultimate goal then as it is now.

Jesus attended to the sick and poor, but he did so in order to bring attention to his message. At the end of his time on earth he gave his followers instructions for carrying on his work. “You all will be my witnesses,” he told them, to everyone everywhere (Acts 1:8). The record shows that Early Christianity’s main focus was placed on announcing the truth about God’s salvation.

Moments before Jesus surrendered his life on a Roman cross, he said, “It is finished.” What was finished? Surely he was not referring to the work of social justice, because as he uttered those words the world was filled with war, poverty, sickness, violence, and despair.

Jesus’ finished work was to give his life as a sacrifice for sin so that all who trust in him will be right with God and spend eternity with the Lord in a place without social injustice and without sin. Help those in need, but put your faith not in social reform, but in the Savior, Christ Jesus the Lord.

Richard Foster, Grace Baptist Church

Published by the Camden News in Religious Reflections April 12, 2013

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