PhD in Theology.
Head Barista at Caffeinated Theology.
Just give me Jesus . . . and coffee.
Nostalgia has a powerful effect on the twenty-first century. Having loosened the moors of Western traditions which long held our culture from drifting, we now find ourselves looking back not to our forefathers but to our fore-child: we ask our childhood to answer the adult questions of our present.
Nostalgia cannot answer the hardest questions; it cannot answer the problem of suffering because it cannot remember when it last suffered. Nostalgia remembers the Saturday morning cartoons but forgets the absence of parents; remembers the flash of Hollywood’s lights, but forgets the dark and lonely nights. How could it remember a truth it represses? This world is broken. Innocence and magic don’t exist.
Since nostalgia is a child, it does not know when to forgive or when to throw a tantrum. It sees blogposts as subject to outrage and personal sin as a journey. Nostalgia extends grace to those it loves already, but never loves to give grace. It takes from the past but never sacrifices for the future. The time has come to stop looking into childhood vices to produce adult virtues.
So we ought to reexamine the Bible’s interpretation of reality. God’s Word teaches that the mythos of a magical childhood, the perfect innocence, and the triumph of youth is an illusion. It shows us the nasty, gritty, and viciously evil heart of supposedly civilized humanity. It tells us that our ‘FOMO’ may be envy and discontentment in disguise.
The Bible once gripped our imaginations as nostalgia does, but the Bible is so very different from the Disney and/or Pixar of our childhoods. What heroes are we relating to? David slays the giant but lusts after women. Peter courageously charges out with the flash of his sword but shrinks back into the shadows of denial. Disney Princesses range from glamorous to adorkable, but never truly wrestle with the deep issues that expose a need to look to a higher power than a genie or a magical rock. What the myth of nostalgia fails to answer the Bible gets right. The Bible displays the grotesque heart of humanity like insects on a pin board. Having nailed humanity so well, it also presents a solution that rings true.
The Jesus of the Bible is not the Jesus of nostalgia. The Jesus of our childhood nostalgia demands very little. He smiles quite a lot, helps everyone to be a better person, and asks us to do a little better (when we are able, if we feel like it). The Jesus of the Bible, however, he suffers, bleeds, dies, and confronts our wickedness head on. He turns over the tables of oppression, strikes at the heart of our legalism, and does not give into injustice. The Jesus of the Bible bears sin and suffers the evil of the world.
Jesus, the true Jesus, ought to capture our imagination. He doesn’t grant grandiose wishes, doesn’t pretend that the magic of Christmas will heal all wounds. He bears the reality of life with supernatural love. He takes up the cause of the abused, while laying humanity’s horrors upon his shoulders. “He was despised and forsaken by men, a man of sorrows well acquainted with grief” (Isaiah 53:3). If we are to answer any of life’s hardest questions for ourselves and our posterity, we need to be allured by the astounding reality of Christ not the flat fantasy of nostalgia.
Nostalgia devours itself ultimately; it creates unrealistic expectations on mothers to recreate fantasy in a perfect birthday party, burdens children to be consumers of their parents’ past, and saddles the family budget with todays ‘must-haves.’
Meanwhile, real life problems persist unaddressed by fantasy. Christians need to take responsibility for the state of their towns. Revitalizing a community means not pouring the greater portions of our resources into luxury. Exchange a ‘loot-box’ for providing lunches for the poor. Trade in a lavish vacation for funding a community event.
We need to stop blending into secularism. The stale Lucky Charms of the 80s and 90s can’t compare to the wedding banquet of the Lamb. We need to stop scrounging for secular table scraps and start inviting them to our Father’s table. The Bible answers what nostalgia cannot; it speaks of an eternity of wonder free from the temporal myth of magic.
Instead of encouraging children to live out a fantasy, have them write a letter to a shut in; deliver it by hand. Help them learn the joy of following Jesus. Don’t make Christmas the fulfillment of our children’s wildest dreams (or our own); make it a chance to serve the poor and the widow. Our childhood isn’t ready to make the sacrifice, but our Savior is.
“For I consider that the suffering of this present time are not worth comparing with the glory that is to be revealed to us. . . . What shall we say to these things? If God is for us, who can be against us? He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things?” Romans 8:18, 31–32.
In a recent article published by the Religion News Service, Tara Isabella Burton introduces the Harry Potter series, writing:
It’s a book nearly everybody knows, many of us nearly from birth. We reference it in our daily lives. We use its complicated moral systems to define our social and political stances and to understand ourselves better. Once we have read it, and learn the lessons considered therein, our political attitudes alter, making us more welcoming and more caring to outsiders.
Activists quote from the stories on placards to make their points at protests. Hundreds of thousands—if not millions—of people have written their own narratives in response to these foundational myths.
I refer, of course, to the “Harry Potter” series.
She refers to the statistics that show that 61% of Americans have seen at least one Harry Potter film. That statistic juxtaposed with the mere 45% (a little more than 50% for US Christians) who can name all four Gospels is a bit shocking. She observes, “it’s no stretch to say that Gryffindor, Slytherin, Ravenclaw and Hufflepuff are better known in American society than Matthew, Mark, Luke and John.”
She offers a reason for the ubiquity of Harry Potter in that it was published during a time of a massive, earth-shaking transition. In the years before the publication of the first volume and the fourth, internet use increased 500%. So, she argues, the popularity of the fiction series resembles the Bible in that, just as the rise of the printing press enabled the Protestant Reformation to put Scripture in the hands of the masses, the Harry Potter books grew in prominence during a time when the masses were introduced to a new media—the world wide web.
And again, she’s not wrong.
Of course, she argues that this is the manner in which the Harry Potter “most resembles” the Bible. And that conclusion is where I must beg to differ.
In a 2007 article published in the Telegraph, J. K. Rowling, the author of the Harry Potter series, acknowledged that they were inspired, in fact, by the Bible. Rowling, who was raised in the Anglican Communion, but now a member of the Church of Scotland, was quoted as having said, “the religious parallels have always been obvious.” In a different interview altogether, she made those parallels explicit, explaining that Albus Dumbledore is “John the Baptist to Harry’s Christ.”
She explained her reasoning for avoiding the question until the moment of her interview in the Telegraph (she had just released the final installment, Harry Potter and the Deathly Hallows) to her attempts to avoid spoiling the ending: “I never wanted to talk too openly about [the influence of the New Testament on the series] because it might show people who just wanted the story where we were going.”
So, the argument that the Harry Potter series resembles the Bible most due to providential timing ignores the most glaring parallel—one was patterned after the other!
So, when Burton concludes that the Harry Potter series has supplanted the Bible as the common mythological foundation of understanding for the new generations, Christians should take notice—if only for the purpose of considering her claim further. She presses her argument to conclude that, in light of the obvious fantasy and fiction that describes the Harry Potter series, “fewer and fewer of us need to believe in a text to take it, well, as gospel.”
The question that discerning readers should ask is, “Does her conclusion follow from her argument?”
In a world that fails to observe the author’s own declaration that her stories (creative as they may be) are patterned after the Gospel narrative, the historical similarity between the Reformation-era printing press and the advent of the internet age seems reasonable.
But, if we allow the author’s own admission to raise the issue, it becomes more clear why this story resonates with the new generations (and many from the older generations as well)—it is built from the pieces of the story of salvation. The elements in play over the course of Rowling’s stories reflect the light of the Gospel of Jesus Christ.
Is it a simple re-telling? Obviously not.
But perhaps it resonates so clearly because it speaks to genuine needs and longings of the human heart. And the answer to those needs isn’t found in a book of spells, in the waving of a wand, or in the Room of Requirement. Harry Potter’s journey over the course of Rowling’s books (and movies) brings him from a childhood discovery of his place in the world to an encounter with evil that rescues a people with whom he identifies.
Perhaps it resonates so powerfully because it resembles so closely “the old, old story of Jesus and his love.”
One October at Oklahoma State University, proud I made it to class early, I walked up to the professor smiling and some students and asked what they were discussing.
Immediately, I knew I had walked into the wrong conversation. I awkwardly excused myself.
At the end of October the situation happened again. I overheard some of my fellow students discussing the Saw movie series as a new genera—torture porn. At this point, I no longer knew the proper use of the term porn.
I thought porn described “adult” content and movies only. I was wrong. A commercial for an enticing pizza, leisurely spinning around until its full reveal, with a hand grasping for a slice and disembodied baritone exclaiming, “oh, yeah!” That’s food porn (think every Reese’s commercial during Halloween).
The term porn no longer denotates or connotes anything sexuality explicit; porn now describes the superlative of enjoyment.This new definition of porn changes the connotation of porn from a deviant behavior to a norm. Originally, the term porn was transliterated from the Greek, pornéros. Pornéros means evil. The Greek term carries with it a connotation of malicious behavior.
Until recently, the connotation of porn has followed its literal meaning—deviant behavior. This is no longer the case. Even Christians are using the term with a positive meaning. The shift in definition rides upon the wings of the relatively new access to pornography. The old anecdote of sneaking into a (sinful) father’s sock drawer for a secretive glance at his Playboy magazine is now antiquated. What had once been spoken of in hushed tones is now played for laughs in family television programs.
The United States is currently debating the positives and negatives of porn and pornography. Some states (Utah, Virginia, South Dakota, Tennessee, Arkansas) have begun to treat the excessive viewing of pornography as an addiction. While modern psychology does not yet agree on whether porn is addictive, Zitzman and Butler (2009) concluded, “the detached, objectifying, exploitive sexuality of pornography directly impacts attachment trust, eroding any safe expectation of one’s partner being faithfully for the other.”
Zitzman and Butler help illuminate my point. Porn indulges in an imaginary world and brings harm to the real one. As we increasingly use porn to describe our food, movies, sports, and general pleasures, we are ultimately approving of overindulging in the realm of imagination—enjoying a detached, objectifying, self-indulgent, and exploitive fiction.
Porn as a superlative of pleasure replaces societies attention to true virtue with an addiction to the fictional. We no longer recognize the boundaries between the real and unreal. Once our minds have had their fill of sensuality, we are left with what we have in reality—nothing.
What porn promises is a superlative. It delivers nothing. At best, the only thing a porn-saturated culture can do is continue to push the boundaries of its own fiction, an attempt to find greater gratification. Food porn presses food beyond the necessity into gluttony. The boundaries press forward, but the fiction remains hollow. Christians, better than anyone, umderstand the fleeting nature of pleasure.
Consider Mel Gibson’s The Passion of the Christ. The Passion of the Christ was incredibly graphic, but few would describe it as torture porn. The allure of porn’s fiction and pleasure died at the cross. Jesus’s death was not imaginary. We receive no sensual gratification from it. The cross exposes the emptiness of earthly pleasure; it reveals man’s pleasures as grotesque. A porn-saturated culture counsels us to feed the hunger of our hearts with imaginary sustenance. Just as PlayMobile food feeds no one, so a porn saturated culture cannot satisfy. “For apart from [God] who can eat and who can find enjoyment?” (Ecc 2:25).
We need to mature beyond our porn culture—a moratorium on our fascination with imaginary and vain pleasures, realizing “mature content” is not mature. Our society must stop using the word porn with positive connotations (food porn, music porn, etc.). For the well-being of our relationships, we need to regard porn as one of the greatest evils to be shunned, not a superlative to be enjoyed. Instead of taking pleasure from the fictional dismemberment of people into the individual parts desired, we ought to enjoy dwelling together, loving holistically. If we would finally uncover our fascination with food porn, then only the hideous nature of gluttony would stand naked before us.
What is the purpose of masculinity? With so much talk concerning toxic masculinity, often we forget the positive sides of masculinity. News-media, TV shows, and all sorts of movies are now asking if masculinity is even necessary. Yet, within these same media sources, stories depicting fatherhood have tended to flourish (most recently seen in Aquaman‘s $1 billion intake). The time is ripe for a reexamination of Christian fatherhood. This series, Letters From Dad, focuses on letters which Christian fathers have written to their sons. These letters help reveal the heart of Christian fatherhood, as they seek to guide their sons through the Christian life. My hope is to encourage fathers and my fellow Christians and to provide a reminder of how important fatherhood is to the maturation of a young man.
Our first letter comes from Samuel Wesley to his son John Wesley (the founder of Methodism). John and Charles Wesley had written their father in 1732 seeking advice concerning The Holy Club. The Holy Club was a group of young Oxfordian students who were concerned with living life as pious Christians. At the time, John and Charles believed most Christians didn’t take their faith seriously. The Holy Club focused on waking up early, praying separately then together, reading the Scriptures, and reading the early church fathers, so that they “would not lean on their own understanding.” Nominal Christians at Oxford began to see John and Charles as extremists; they began to persecute John and Charles. While the persecution at Oxford was mild, it caused John and Charles some distress. John was concerned the Holy Club had gone too far and sought his father’s advice. The letter below is Samuel’s reply to John’s concerns over persecution.
In the letter Samuel seeks to strengthen John in three ways: 1. He encourages his son with scripture, 2. Samuel reminds John of how he is praying for him. Samuel does not want John to become proud of his accomplishments for God, 3. He offers John fatherly wisdom in handling worldly persecution.
Read Samuel’s letter below,
“This day I received both your [letters], and this evening, in the course of our reading, I found an answer that would be more proper than any I myself could dictate; though since it will not be easily translated, I send it in the original. “I take great pride in you. I am greatly encouraged; in all our troubles my joy knows no bounds.”* (2 Cor. vii. 4.) What would you be? Would you be angels? I question whether a mortal can arrive to a greater degree of perfection, than steadily to do good, and for that reason patiently and meekly to suffer evil. For my part, on the present view of your actions and designs, my daily prayers are, that God would keep you humble; and then I am sure that if you continue ‘to suffer for righteousness’ sake, though it be but in a lower degree, ‘the spirit of glory and of God’ shall, in some good measure, ‘rest upon you.’ Be never weary of well-doing: never look back; for you know the prize and the crown are before you… Be not high-minded, but fear [God]. Preserve an equal temper of mind under whatever treatment you meet with from a not very just or well-natured world. Bear no more sail than is necessary, but steer steady.**
Samuel’s letter encouraged John and Charles to continue their pursuit of obeying God. The result of Samuel’s guidance produced the two of the finest men in Christian history. John and Charles strengthened The Holy Club and were eventually joined by George Whitefield. Between the revival preaching of George Whitefield and the influence of John Wesley’s Methodism, Samuel Wesley’s letter of encouragement impacted the history of the American Church deeply. Later, when John completed his multi volume compilation of all his works, he was sure to include his Father’s letter of encouragement within the introduction.
Fathers, let us take Samuel’s example. Let us strengthen the faith of our children with the encouragement that comes from the Word of God. Children need reminders we are praying for them (make sure prayer is happening). Only after we’ve allowed God to speak to our children, then out of that wisdom comes fatherly advice. Samuel saw his role as the spiritual leader of his children, even when John and Charles were adults. As Christian fathers, we need to keep our commitment to leading our children well.
“Train up a child in the way he should go; even when he is old, he shall not depart from it” Prov 22:6.
*Samuel Wesley quoted this verse from the Greek. This is what he means in writing, “I send it in the original.” I have supplied a translation from the NIV.
**The letter is printed in full in The Works of John Wesley, Vol. 1., 8–9.
Yesterday, the presidential search committee of the trustees of Southwestern Baptist Theological Seminary announced their candidate for the ninth president of the institution—Dr. Adam Greenway. The trustees have called a special meeting, scheduled next week (26–27 February), for the purpose on voting for his candidacy.
At present, Dr. Greenway serves as the dean of the Billy Graham School of Missions, Evangelism and Ministry at The Southern Baptist Theological Seminary in Louisville, KY. He is a graduate of Samford University, Southwestern Baptist Theological Seminary (MDiv), and The Southern Baptist Theological Seminary (PhD). Additionally, he earned a masters degree in nonprofit administration from the Mendoza College of Business at the University of Notre Dame in 2016.
His friends and colleagues speak very highly of his qualification and his character.
Dr. Paul Chitwood—the newly-installed president of the International Mission Board—said, “Both Adam and Carla love the Lord and walk in integrity before Him. Should the Lord call them there, the Great Commission and the local church will be front and center at Southwestern Seminary and I will be praying, ‘Thank you, Lord, for answering my prayers and the prayers of Southern Baptists by giving us one of your best to lead us!’”
Likewise, Dr. Albert Mohler—president of The Southern Baptist Theological Seminary—is quoted as saying, “I’ve had the joy and privilege of working with Adam Greenway for well over a decade now. He is a remarkable Christian with a demonstrated heart for ministry, a clear vision for theological education, and he represents all of the convictions and character that Southern Baptists look to in a national leader.”
In 2011, I published a series of posts expressing my reasoning for returning to seminary in general, and Southwestern in particular. My affection for Seminary Hill is well-known. I have been blessed with the opportunity to build deep friendships with many of my classmates and professors. After earning an MDiv in 2014, I completed the PhD program in 2018. Today, I have the honor of teaching on campus in an adjunct capacity.
And so, with an abiding appreciation for my alma mater and a desire to see her flourish into the future, I’d like to offer four things I think every Southern Baptist owes Dr. Adam Greenway should the trustees approve him as the ninth president of the seminary.
Dr. Greenway will be taking on the responsibility of leading an institution that has faced various difficulties in recent days. Some will take that as an opportunity to cast blame upon the former president or the trustees—something I refuse to do, in part because I not find it neither warranted nor helpful. Rather than seeking to attach blame, it would be much more beneficial to offer our prayers on the new president’s behalf. Let us pray that the Lord will give him wisdom and discernment—that he will be empowered to make changes deemed necessary and prudent and that he will be strengthened to resist the throngs of those offering opinions and making demands without the requisite information.
Let us pray that the Lord will guard his heart and his family, There is not much greater responsibility than the oversight of thousands of men and women who will proclaim the gospel in churches across Texas, the United States, and the ends of the earth. And we know that those entrusted with the greatest responsibilities are the prime targets of the Enemy and enemies of that glorious gospel.
As we should speak to our Father in heaven privately on Dr. Greenway’s behalf, we should also speak to Dr. Greenway (and of him) with words of encouragement. In the press release posted by the school of his candidacy, words of affirmation are offered by Mohler, Chitwood, O. S. Hawkins, and the chairman of the Presidential Search Committee, Danny Roberts. In coming days and weeks, may each of us offer our encouragement to Dr. Greenway as he takes the helm.
It is one thing to offer encouragement. Doing so merely costs us words. But we owe the next president of Southwestern more than words. We owe him our availability—our readiness to step in and join him in the task of leading the school in whatever manner necessary. For some, that will entail an availability to send students. For others, that means helping encourage other Southern Baptists to fund the work of the seminary. For others still, it may mean special gifts or invitations to him to speak or anything else. That which is important is an availability and willingness to step into whatever gaps he identifies and needs us to fill.
Southern Baptists have never been known to withhold our opinions. Yet, I’m reminded of James’s instruction, “Everyone should be quick to listen, slow to speak, and slow to anger” (James 1:19, CSB). When a young pastor asks me what changes he should make during his first year at a church, I tell him to take the first 9–12 months as an opportunity to learn about the church and understand why they’re doing things the way they are. Any changes he chooses to make during that period are made without a good understanding. And yet, many new pastors feel the pressure to change something—to make an impression—during those first months. Often (not always, but often), that pressure comes from families in the church who have a pre-existing agenda and view the pastor’s first months as an opportunity to make their move. While a seminary is not a church, it is not unlike one in that manner.
Let us offer Dr. Greenway our patience as he settles into the President’s Office. Let us offer him the time necessary to discern the state of the seminary and to search the heart of God for the best way forward. That may very well take a different path than some of us (any of us?) believe it should. When it does, we owe him our patience.
We owe the next president of Southwestern our prayers, our encouragement and support, our availability, and our patience. The Presidential Search Committee of the trustees has made a unanimous selection. The trustees will vote next week. Should the Lord call Dr. Greenway to the office of the seminary president, may every Southern Baptist be willing to extend these four things to him.
December is coming! And with it many reminders of the holiday season. For many Christian homes, December presents an opportunity to close the sacred/secular divide. Many have had a full year of Bible study and devotions at church groups, but have yet to cross the barrier into family devotion time. In this post, I’d like to suggest a reading plan for bringing the actual story of Jesus home this Christmas. First, allow me to suggest some practical advice for starting a family devotion.
If you have young children like I do (5, 2, and 7 months), doing a family devotion at all may feel like an impossibility. We can hardly get everyone in clean jammies, let alone to settle down enough to read a section of Scripture. Don’t let the fear of family devotion time keep you from having a time devoted to God. Right now, our family devotion time lasts less than 10 minutes each night. We read a small passage of Scripture, let each child have a question time, review the story, then pray together. Don’t let devotion time become a grandstanding for theology or give a 30-minute lecture on the meaning of a Greek verb. Let the time reflect the age and maturity of your family.
There are a million reasons for not starting a family devotion. So your kid is 15 and you’ve never done it before. Its awkward. It’s not cool. And no one has any clue what they are doing. That’s okay! Obedience trumps awkwardness every time. Satan will let you have whatever excuse you need to stay out of the Bible. Open God’s Word, start small, and stay regular. Don’t wait to start, let this Christmas season open a new chapter in your family worship time.
While I may have particular delusions of grandeur day dreaming winning American Idol, no one in my family is a particularly gifted singer. Despite the squeaks and squawks coming from the Wegener household, we still try to sing at least one Christmas hymn together at home after devotion time. This personal family worship time is not going to win any awards, but it is going to honor God. Sing a hymn together through December. If you need to, put on a recording and sing along. Let praising God for the birth of Christ be a sweet ending to each December day. This personal family devotion time will help children connect with worship at church.
Don’t pick on any child or family member during devotion time. This is not a time for exposing sin and embarrassing a kid. If something came up during the day and you need to address it, make sure to do it the biblical way and go speak to that person directly first (Matt 18:15). Nothing will cause resentment for devotions to God like turning family time into the Spanish Inquisition. Some devotion material will naturally bring up sin issues in the home. Don’t shy away from those moments, but make sure to point the finger at yourself first and often. Husbands, as spiritual leaders of the household, we cannot come across as the most holy of our home. We need to be made of the same common clay as our children. Let them know that you struggle with sin as well. If you have to pick on or expose anyone’s sin, let it be your own sins first and foremost.
Below I would like to suggest a December reading plan of the gospel. Adjust the plan for the age of your family. Get a translation (not a children’s story book) the youngest person can understand. If you get behind, don’t fret—just try again. Emergencies happen. Extraneous circumstances come up. Remember, family devotion time won’t happen by accident. Make it the routine not the exception.
Happy Thanksgiving from our little corner of the internet. We’re grateful for you.
May each of us set aside some time in the midst of the chaos and the turkey to remember all that God has done and be thankful.
We’ll be back next week.
When it comes to Christmas songs, I’m a post-turkey kinda guy. As soon as Black-Friday hits, its beginning to look a lot like Christmas in our house. However, I ran into a unique problem this year. When we started Pandora radio, we found a “Thanksgiving” channel. Intrigued by the notion of Thanksgiving songs, we started playing the channel. To my surprise we began hearing, “Come Fly with me,” with Frank Sinatra dominating the Thanksgiving airways! Apparently, Thanksgiving songs have long been given a coup de grace.
Why don’t we sing about being thankful? At Christmas time, its easy to sing a secular song about the joys and doldrums of the weather or emotional ties to a warm fire. But when it comes to being thankful, we need to be thankful to/for someone. The problem lies with the human condition. We are naturally a self-centered idolatrous people. It is easy to be generally thankful; it is hard to recognize a true and personal God for whom we ought to be thankful. Not being thankful to God on Thanksgiving is simply a symptom of the secularism that pervades our home life.
At Thanksgiving dinner our children will say they are thankful for their parents and various trappings and we’ll have our customary prayer. Yet, the largest portion of our Thanksgiving conversations will belong to football, Black Friday deals, and inventing reasons for a second piece of pie. God, in many American households, will get a prayerful name drop but little more concerning him will be welcome.
We all recognize that materialism continues to encroach on our giving of thanks. We know our society continues to progress in the sickness of consumerism. Yet, many of us adopt the secular Thanksgiving motto, “the best way to be thankful is to have more stuff to be thankful for.” Our Christian families can push back against this materialistic tide. We can use Thanksgiving as a launching pad into the advent season.
1. Ask family and friends how God has blessed them this year
This isn’t an opportunity to brag or correct errant prosperity gospel theology; this is an opportunity to reflect on how God provided for our families. For my family this year, God provided us a church and a home here in Georgia. Personally, I am thankful that the gospel is reflected so beautifully in my wife. My children have grown in knowledge and understanding of Jesus. Thanksgiving is a proper time to recognize these blessings.
2. Spend time praying for politicians, rather than critiquing them
No doubt many of our families are divided over who should hold office. We could don our MAGA apparel or make sure the conservatives in our family feel-the-bern this year or we could agree to pray for our leaders (without backhanded comments). No doubt each one of us has a good reason to sit down at a glutton’s feast of slander and disdain for politicians. A godless Thanksgiving concerns itself with proving our cousin’s social policies are insane but a God-filled Thanksgiving is about being thankful to God for our cousin. Find a way to be thankful to God for people with whom you disagree.
3. Avoid complaining and arguing
We need to remember that God’s Word tells us to, “do everything without complaining or arguing” (Philippians 2:14). Yes, the rolls got left out this year. Yes, the turkey should have been thawed long before the oven was preheated. Yes, our parents, in-laws, cousins, uncles, aunts, etc. are still the same people we had to deal with last year. None of these factors negate or change God’s Word. Its time to set a Thanksgiving precedent for obeying this portion of God’s word—Do everything without complaining or arguing. Remember, critiquing each other is not the same as being thankful for each other. God has been so abundantly merciful with us this year, maybe its time to extend that mercy to family and friends at the dinner table.
There are two things you should never talk about at Thanksgiving: religion and politics. Since Thanksgiving is still a few weeks away, let’s go ahead and do both. Though some will argue for splitting the two up, it is important that both religion and politics continue to keep a civil discourse together. For Christians, participation in government, including the right to vote, is an important means for achieving a society that protects fundamental God given rights. Below I discuss some personal reasons for why I vote.
I hear often, “its just one vote what does it matter – it won’t influence anything.” Let’s ask for a moment what just one vote represents. A vote represents the influence which one person has in government. If I get the privilege of casting only one vote, what have I influenced? After all, one grain of salt hardly makes a difference when baking a loaf of bread. However, if the baker forgets to put just a fourth of a teaspoon into the mixing, the entire batch won’t turn out right. We must understand this, our country is run by votes! If we are in-tune with the needs of our community, then our vote – our influence – is doing more than making one tick mark on the ballot; our influence is garnering the will of the people for the improvement of our local community. Therefore, we can actually measure the good we have done for our cities through the democratic process. We can reflect on and change the policies of our towns. My vote is a personal plumb line for measuring foundation of our society’s principles.
If we cannot be true to our convictions in the voting box, then we are not true to our convictions. A vote may not make so much a difference where you are, but it does say something about who you are. Take for example the issue of abortion. There is a large chasm of difference between someone who claims a pro-life stance and someone who votes pro-life. Yet under the guise of separation of church and state, many Christians do not want to take their ethics and morals to the voting booth. They don’t want to ‘impose’ on others. The person who says, “I cannot take my religion to the polls,” advertises his hypocrisy. His beliefs are little more than virtue signaling. The most basic action any Christian can take towards building a moral and ethical society is with her vote. Removing the Christian influence from the public arena is not just putting our light under a basket, it is snuffing that light out altogether.
I long for our nation to be led by just and humble leaders. Who are the great men and women of our day? Who are the leaders going to be? Often our political officials strut around with heads too large to bend their neck to an ordinary task. But just and humble leadership in office begins with just and humble voters at the polls. Our elected leaders are nothing more than mirrors reflecting ourselves. We ought to remember that in the United States the people rule (or at least should rule) and if the people are moral and just in ruling, we do not need the “greater” men and women in office – we just need a common person who is willing to serve. When I go to vote, I am not looking for a great name like Washington, Lincoln, or Roosevelt. If a man or woman is not great before they serve in an office, they won’t be great when they secure it. Therefore, I am looking for the honest humble servant. Since we do not need men and women who are ambitious for an office but rather ambitious for service, then I (as a voter) need to be ambitious for serving. Serving our nation begins with my one vote.
Do we really believe that our nation is made great by those serving in an elected office? Our revolution was not won by an epoch of uncommon men and women. Our government was not founded on the belief of a ruling class. No, we are a nation of the ordinary mundane everyday men and women. Our elected officials are hewn from the same quarry as our, builders, nurses, lawyers, and artists. No matter our birthrights, economic status, or education, we all gather together on one equal playing field. We all hold exactly one vote in our hands – one vote that speaks volumes for the state of our influence, integrity, and humility as a nation.