Declassify the Gospel

The scandals currently engulfing the IRS, the National Security Agency (NSA), the Justice Department and other government agencies have something in common: information.

Who has certain information and for what purpose? How should they be able to obtain it? What should they know and when should they know it? And so on. “Big Data” offers enormous power to those with the resources to gather, analyze and use it, for good or ill. The challenge for free societies is to harness Big Data without allowing governments or corporations to become Big Brothers and manipulators.

Secrecy is another common element in the latest scandals. Public officials at every level of government, regardless of political affiliation, seem to have a compulsive need to classify information — regardless of its sensitivity. They’re not the only offenders. Questionable secrecy is common in the business world. Bureaucrats and managers who regard knowledge as power withhold important information from underlings who need it to do their jobs. It only hurts the companies they work for, but it’s almost impossible to eliminate. Why? Human nature. People love secrets.

But there’s a secrecy — or silence, to put it more accurately — that’s much worse than the bureaucratic brand. It has potentially eternal consequences, and it’s practiced consciously or unconsciously by many folks who claim to follow Christ. We have the most important information there is: Jesus is Lord and Savior of the world. But we don’t tell others He is the way, the truth and the life.

You can come up with any number of rationalizations. You aren’t good at one-on-one evangelism. It’s not your “gift.” You’re a sinner, so you don’t have the right to tell somebody else what to believe or how to live. You aren’t ready when the opportunity comes. The people you need to tell aren’t ready to hear it. They don’t want to hear it. They will reject you if you say something. Old-school evangelistic methods don’t work anymore. Blah, blah, blah. I’ve used ’em all. Still do from time to time.

These are excuses, not reasons. Yes, you need to live the Gospel in order to share it effectively. But that doesn’t mean you wait until you have eliminated all sin from your life to tell others how to find forgiveness. That day will never come. The real reasons we don’t tell everyone we know about the Good News of Jesus boil down to three: We’re afraid of the reaction we might get, we don’t care enough about others to tell them — or we don’t really believe Jesus is the only way to salvation. That last one is the heart of the matter. Unbelief and disobedience usually go hand in hand.

Larry Alex Taunton, an author and commentator who directs the Fixed Point Foundation, a non-profit dedicated to the public defense of Christianity, has debated many prominent atheists. In an excellent article for The Atlantic magazine, “Listening to Young Atheists: Lessons for a Stronger Christianity”, he reported on a project carried out by Fixed Point to interview members of college atheist organizations about their “journey to unbelief.”

Taunton expected the young nonbelievers to cite science, rationality, logic or the conflicting claims of major faiths as the sources of their rejection of religion in general and Christianity in particular. Many did so. But he was surprised by how many had grown up in church and left the fold — not because they felt it was oppressive or fanatical, but because they found it superficial and disconnected from its biblical origins.

“These students heard plenty of messages encouraging ‘social justice,’ community involvement, and ‘being good,’ but they seldom saw the relationship between that message, Jesus Christ, and the Bible,” Taunton reports. “Listen to Stephanie, a student at Northwestern: ‘The connection between Jesus and a person’s life was not clear.’ This is an incisive critique. She seems to have intuitively understood that the church does not exist simply to address social ills, but to proclaim the teachings of its founder, Jesus Christ, and their relevance to the world. Since Stephanie did not see that connection, she saw little incentive to stay.”

They also expressed respect for, if not agreement with, Christians who “unashamedly embraced biblical teaching.”

“I really can’t consider a Christian a good, moral person if he isn’t trying to convert me,” stated Michael, a political science major at Dartmouth.

According to Taunton, “This sentiment is not as unusual as you might think. It finds resonance in the well-publicized comments of Penn Jillette, the atheist illusionist and comedian: ‘I don't respect [believers] who don't proselytize. … If you believe that there’s a heaven and hell and people could be going to hell or not getting eternal life or whatever, and you think that it’s not really worth telling them this because it would make it socially awkward. … How much do you have to hate somebody to believe that everlasting life is possible and not tell them that?’”

Good question. Believers in many places are willing to put their lives on the line to tell others about the eternal truth they have found. We’re hesitant to share it because it might make someone else (or us) uncomfortable. Our hesitance is hastening our own society’s destruction — and helps explain our half-hearted participation in taking the Gospel to all nations.

If you don’t have the compulsion to tell others that Jesus is Lord, do you really believe it yourself?

An atheist praises Christian missions in Africa

(Listen to an audio version of this post at http://media1.imbresources.org/files/72/7268/7268-40896.mp3)

If you think evangelical Christianity is unfairly caricatured by American opinion makers, you might want to avoid Europe.

There, cultural commissars in some circles compare evangelicals with the Taliban — unfavorably. By their lights, we’re medieval, superstitious enemies of enlightenment and progress who should be silenced for good.

So it was noteworthy when an article praising Christian missions in Africa appeared in The Times of London a few months ago. Even more remarkable: It was written by Matthew Parris, a self-professed atheist (read it at
http://www.timesonline.co.uk/tol/comment/columnists/matthew_parris/article5400568.ece).

Parris, a Times columnist and former Member of Parliament, spent his boyhood in what is now Malawi. He returned there last year with a secular charity that assists villages lacking clean water.

“It inspired me, renewing my flagging faith in development charities,” Parris writes of the journey. “But traveling in Malawi refreshed another belief, too: one I’ve been trying to banish all my life, but an observation I’ve been unable to avoid since my African childhood. It confounds my ideological beliefs, stubbornly refuses to fit my worldview, and has embarrassed my growing belief that there is no God.

“Now a confirmed atheist, I’ve become convinced of the enormous contribution that Christian evangelism makes in Africa: sharply distinct from the work of secular NGOs, government projects and international aid efforts. These alone will not do. Education and training alone will not do. In Africa, Christianity changes people’s hearts. It brings a spiritual transformation. The rebirth is real. The change is good.”

Parris has applauded such efforts before, but he used to qualify the praise with a caveat:

“It’s a pity, I would say, that salvation is part of the package, but Christians black and white, working in Africa, do heal the sick, do teach people to read and write,” he acknowledges. “[O]nly the severest kind of secularist could see a mission hospital or school and say the world would be better without it. I would allow that if faith was needed to motivate missionaries to help, then, fine: but what counted was the help, not the faith.

“But this doesn’t fit the facts. Faith does more than support the missionary; it is also transferred to his flock. This is the effect that matters so immensely, and which I cannot help observing.”

African followers of Christ, Parris says, have a different look in their eyes. And they look you in the eye, not down or away. The “most impressive” African members of the secular aid agency he worked with in Malawi “were, privately, strong Christians.”

They worked diligently and optimistically, he believes, because they have a different view of the universe and their place in it. They and other African Christians he has encountered over the years don’t fear ancestors, evil spirits or spells. They are curious, engaged with the world. They take action, because they don’t believe they are victims of irresistible fate. They don’t buy into the traditional tribal pressure that keeps villages under the thumbs of chiefs and nations under the thumbs of “big man” gangsters.

Parris rejects the notion, fashionable among many academics, that tribal culture is off-limits to criticism just because it is indigenous to Africa. Tribal values have many strengths, but they tend to “grind down the individual spirit, stunting curiosity. People won’t take the initiative, won’t take things into their own hands or on their own shoulders.”

In stark contrast, “Christianity, post-Reformation and post-Luther, with its teaching of a direct, personal, two-way link between the individual and God, unmediated by the collective … smashes straight through the philosophical/spiritual framework I’ve just described. It offers something to hold onto to those anxious to cast off a crushing tribal groupthink. That is why and how it liberates.”

Contrarians will say Parris is a prisoner of his own culture, an intellectual imperialist trying to re-colonize Africa with a Western individualism that doesn’t work all that well in the West. If Christianity is so great, they may ask, why hasn’t Parris himself become a believer?

True, Parris is much more interested in the cultural benefits of Christian faith than the faith itself. But as a nonbeliever, he recognizes an undeniable fact: The Gospel changes hearts and minds, transforms societies and liberates people from the cultural chains that bind them. In African and Asian cultures that stifle the individual will, Christ shines the light of spiritual freedom. In Western cultures dying from individualism and materialism, He points toward a community — the church — where people love one another as He loves us. His Spirit works within every human culture, but He confronts and transcends cultures when they contradict His truth.

Africa — like the rest of the globe — hungers for such truth.

“Removing Christian evangelism from the African equation,” Parris says, would “leave the continent at the mercy of a malign fusion of Nike, the witch doctor, the mobile phone and the machete.”

(Gordon Fort, IMB vice president for global strategy, also grew up in Africa and served there for many years as a missionary. Read his reaction to Parris’ article in this Baptist Press story: “ATHEISM: Both agree, Africa needs God”)