Now that I am a grandfather twice over, I’ve been thinking more about the Christian legacy I will leave behind when my life is finally over. Who will carry the torch of Christ’s salvation to the generations that follow? What will the children of my children’s children care about and contribute to society? What kind of people will they be? Will they come to know, love, and serve the Lord with all their heart, soul, mind, and strength?
Sadly, many people in our world today question the value of children. Perhaps they are only consumers who will produce a larger carbon footprint, an inconvenient and expensive drain upon the earth and our personal time and resources; or maybe they are just the unfortunate and unintended “product” of an erotic sexual act. In beautiful contrast, Solomon rightly calls children a precious gift and a blessing from the Lord (Psalm 127:3).
Against the growing contemporary resistance in some parts of the world to having children, the push for progeny in many parts of Asia is so strong it can even overshadow the significance of God’s greater purpose for our lives. Part of this push is the ancient social security system ensuring that parents are cared for in their old age. But it is much deeper than mere pragmatics. The passion to pass on one’s bloodline and family name suggests that I can somehow live forever vicariously through my physical progeny. This assumption and drive can eclipse other much more important factors for determining whether or not one’s life is well-spent.
I’m grateful that my parents gave me physical life, but infinitely more grateful that they imparted spiritual and eternal life by sharing and living out before me the gospel of Jesus Christ. And as grateful and delighted as I am that God blessed us with children and now grandchildren, they did not come into the world to justify my significance or pass on my DNA and family name. Nor did they arrive to ensure I am cared for when I’m old. In fact, their purpose is far greater.
Like my parents before me, my highest hope and prayer is to leave behind a legacy that runs deeper and longer than mere flesh and blood, a legacy recognizing that the family of God transcends material genetics and has an unbreakable bond that holds fast for all eternity. Our adoption into God’s family demonstrates that spiritual offspring are infinitely more important than merely physical ones.
The lasting legacy I want to leave behind is one where people come to know, love, and serve God well because I knew, loved, and served Him well. Thus, while physical progeny are glorious gifts from God, leaving behind an everlasting heritage of passionate followers of Jesus Christ is by far the greater privilege, higher calling, and deeper desire. May He use us powerfully for this much loftier and lasting legacy.
It is sometimes said that no one can tell anyone else what they can and cannot do. There’s significant self-referential irony in the statement, given that the claimant is telling the hearer what they cannot do.
Of course, the real assumption here is that claiming some choices are morally better than others is arrogant and judgmental. In short, it’s immoral to tell others that some things are immoral. No one has the right to deny someone else the freedom to pursue personal fulfillment, self-determination, and happiness in any way they want. This is especially true for those seeking the opportunity to marry and have sexual relations with whomever they wish, whether male or female.
One of the problems (there are many) with this argument is that you cannot measure human flourishing with the yardstick of present and momentary feelings. Nor can you measure it through the limited categories of individual (or even communal) human perspectives. From a purely sociological point of view, human flourishing has to be measured by at least three things: the demonstrated character of the person, the ongoing interpersonal engagement of that person with other persons, and the ultimate well-being of all those impacted by such practices over the course of a significant period time.
In general, people with reliable and loving character are better off and more beneficent than those who consistently make poor and selfish choices. You can always find exceptions, of course—someone who has bucked the general system by (for example) chain-smoking and drinking heavily for 60 years, but is still able to make lots of friends, hold down a job, never get lung cancer, or have a DWI conviction. But this is an exception precisely because it is rare and unusual.
The rapidity with which our society has flung open the doors to same-sex marriage, widespread drug use, overt sexual experimentation, celebration of transgenderism, and government-funded medical and chemical sex-change procedures, even performed on adolescents and children, doesn’t just sadden me; it greatly alarms me.
Bald internalist expressions of self-generated ideas of what it means to flourish are deeply problematic because they cut themselves off from the corrective and collective wisdom shared in and with other humans (not to mentioned God Himself) long before any of us came onto the social scene.
I fear we are only just beginning to see the long-term damage and fallout of a contemporary society that has embraced individualistically (im)moral positions that will lead to lasting and long-term psychological dysfunction and societal destruction—ironically, all in the name of greater psychological health and human flourishing!
In the past, people had these same thoughts and did many of these same things, but they entertained and did them in the face of a social consensus which considered them abnormal, harmful, immoral, and anti-social. Even these people often considered them to be self-destructive and wrong but felt like they just couldn’t stop themselves. Now, such expressions are celebrated and promoted as the best and greatest means to human flourishing. As a result, we live in a society that is more suicidal, unhappy, dysfunctional, and drug-addled than at any other time in its history.
But far worse and more dangerous than this, these lifestyles also drive people away from the One who made them for a better and more meaningful purpose in this life. It also endangers any opportunity they might have to enjoy intimate fellowship with Him for all eternity. Against the pursuit of happiness in this life, God beckons to us to surrender to and be reconciled to Him through faith in Jesus Christ, and then follow hard after the arduous but deeply rewarding pursuit of His holiness instead.
Jeremiah 6:16 puts it this way: “Stand at the crossroads and look; ask for the ancient paths, ask where the good way is, and walk in it, and you will find rest for your souls.” Similarly, Jesus says in Matthew 11:28-30, “Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden is light.”
God has given us paths to take and yokes to shoulder so that we might genuinely flourish in this life as well as in the life that is to come. But at the same time, the second part of Jeremiah 6:16 is tragically telling: “But you said, ‘We will not walk in it.’” As a result, the nation of Israel, and all who were part of it, suffered significantly.
God’s offer for true flourishing remains, but the choice to surrender to Him and pursue it is still ours to make. Above all the din and clamor for a more “progressive,” “open,” and “free” society, God calls to and beckons us back into the safe confines of an eternal love relationship with Him. He offers His biblically-revealed ancient paths and ways to genuine and everlasting human flourishing, and He shows us that we were created to embody and reflect His holiness, experiencing and enjoying His sweet fellowship in the midst a world deeply distorted, marred, and broken by sin.
Do you want to truly flourish? Take up the yoke of Jesus and walk in God’s ancient paths by the power of His Spirit and you will experience His ultimate and enduring rest in this life as well as eternal life in the one that is to come.
In the first part of this four-part series on reparations, we explored some of the biblical foundations for why reparations might be an important part of bringing hope and healing to the racial issues of our time. In the second part we raised the questions of rightness as well as who should receive reparations for the injustices of the past and why.
Part three explored questions surrounding the practical application and fulfillment of any program of reparations. In this fourth and final post, the question of whether or not giving reparations is actually helpful will be examined.
Is giving reparations helpful?
Are reparations truly helpful for rectifying injustices and facilitating genuine restorative change? Does it actually help rid society of injustice? Does it create new injustices? Do the costs incurred offset the benefits rendered? And how does the idea of “helpful” get determined in the first place and adequately assessed in the aftermath?
In short, is it genuinely helpful for society as a whole, especially for those receiving the reparations, or does it merely perpetuate dehumanizing dependency, creating another generation and class of state wards? Are reparations truly empowering or are they little more than peace offerings to ease the uneasy consciences of those in positions of power and privilege?
Given this, I think at least two critical additional question arise. First, why do we want to give reparations? The question of motivation matters because if we claim to be acting from moral obligation and a genuine concern for others, when in reality we are only trying to assuage a guilty conscience and/or create another voting block of financial and emotional dependents, our dangerous and devious duplicity should be exposed for what it is.
Second, and more practically, how, exactly, do we give reparations? For example, how much is appropriate and what form (or forms) should reparations take? Vouchers? Training institutes? Tuition reductions? Tax breaks? Advancement incentives? Affirmative action? Quotas? Goods and services? Cold, hard cash? All of the above? Some of the above? None of the above?
Most advocates agree that whatever form reparations take, they should include some way to empower the recipients as well as provide a fair and workable system of accountability. People are not ennobled if they simply receive something without any expectations to take what they are given and use it to rise up, grow, develop, and give back to others. When we give people something without really expecting anything of them in return, we encourage dependency and ultimately belittle them as creative and productive persons who are made in God’s image and meant to contribute constructively to society.
Many current discussions about reparations revolve around questions of payments and affordability. In short, most people are asking: How much? Who gets it? How will it be distributed? How are we going to pay for it? Those are important questions, but they do not hit at the heart of the issue in terms of lifting descendants of oppression and racism out of the cycles of dependency and poverty that continue to plague them and their progeny. Reparations without long-lasting social changes remain part of the problem rather than a road to resolution.
In many ways, these are problems of the heart, attitude, and mindset. This is why these issues will never be solved by materially political, educational, and economic solutions alone. These God-ordained social and political institutions can certainly help (or, unfortunately, also hinder) the process, but the problems are deeply spiritual in nature and require wholesale reorientations of entire communities, from top to bottom, as well as everywhere in between.
Only God through the gospel of Jesus Christ can bring about those kinds of radical and enduring transformations. But I suspect it will require a radical reordering and fundamental change in the values and practices of the Church as well as each and every Christian to bring about such change. It may sound cynical, but I honestly wonder if we as the Church are really willing. We may not want to openly admit it, but perhaps we prefer it the way it is because it keeps us relatively comfortable, safe, and unscathed. We do not have to face the messiness and inconvenience inherent in being directly involved in the generational sins (and their consequences) of others. Neither do we have to come face to face with or confront the insidious sins of our own greed, indifference, self-reliance, and self-satisfaction.
To sum up and conclude, contrary to the claims of some, we are not directly guilty of past wrongs, even those committed by our immediate ancestors. But simply affirming we are not guilty of past evils in this way does not mean we have nothing to grieve over or confess to God and others on their behalf. Neither does it mean we are innocent (even through ignorance) of personally benefitting from such systems at the cost of the well-being of others. Through mere inaction and indifference alone we may have helped perpetuate injustice in our society. Consequently, we are certainly not absolved of a biblical responsibility to try and rectify all contemporary wrongs and work toward a more just society in our time.
As such, it seems like some form of reparations (even if we do not call them that) are an appropriate means to this end. Ultimately, we must recognize wrongs, past and present, for what they are—wrongs—and seek to set them right as much as we are able, even at the cost of our own comfort and safety. Anything less is an abdication of our Christian calling and a perpetuation of sin.
For far too long, the Church has looked to the government to solve social problems we are better suited, situated, and solicited by God, through the power of His holy Spirit, to solve. As Dennis Hollinger reminds us in Choosing the Good, “To make justice the domain of government alone is to negate personal responsibility and to expect too much of this necessary but fallen institution.” Our calling and strength come from God, and we must not shrink from the obligation and opportunity to show Christ’s love and concern for the poor and oppressed in our time. As Proverbs 14:9 powerfully reminds us, “Fools mock at making amends for sin, but goodwill is found among the upright.”
In the first part of this four-part series on reparations, we explored some of the biblical foundations for why reparations might be an important part of bringing hope and healing to the racial issues of our time in America. In the second part we raised the questions of rightness as well as exactly who should receive reparations for the injustices of the past and why. Here in part three, we will consider whether or not reparations are a practical possibility.
Are reparations a practical possibility?
Inevitably, the pursuit of something of this magnitude requires a massive level of wisdom and accountability, not to mention extensive financial, legal, and human resources. How much will go to those who don’t actually need or deserve it? How (in)efficient will the distribution of opportunities and assets be? Who will decide who gets what, and who will hold the distributors accountable to be fair and just in their dissemination of those benefits?
Without careful consideration, it will undoubtedly create another bloated and inefficient governmental department sucking away enormous amounts of tax dollars from other praiseworthy programs and genuine human needs. Not only that, would there be any clear starting and ending point for making reparations? Beginning to offer them opens the door for endless special interest groups to line up and make the case that they too should be beneficiaries. And at what point will the government have the courage to say, “We have done enough. There will be no more reparations given to anyone from this point forward. It’s time to disband this department and use our resources for other things.” History shows that the chance to create a class and voting block of long-term political dependents is very hard for any government to resist.
Because of this powerful tendency, I believe that the only practical and possible way to enact reparations must involve much more than creating another bureaucratic governmental program. In fact, Christians and the Church are often situated in the closest proximity to the people who are in the greatest need. This means that very often they (and not the government) are best positioned to assess the problems and offer genuinely viable solutions for them.
Putting a large part of the solution into the hands of local churches, however, means first and foremost that such programs need to be largely voluntary. But making it voluntary means that some (perhaps even many) churches and Christians will not participate and instead ignore the golden opportunity to show Christ’s love to those who need it most. Christians who oppose the government being involved in reparations should simultaneously be looking for ways to step into that gap and provide opportunities for those in need to experience hope and healing. They should also seek avenues to change and restructure unjust social systems at the local, state, national, and even international level.
Sadly, I suspect that for some Christians, expecting the government to spearhead a program of reparations is really just an excuse to do little or nothing themselves since, “the government will rectify the problem.” The fact is, people find all kinds of ways to ease their conscience that do not cost them very much. Taxes are a relatively simple way to avoid the pain and inconvenience of more direct involvement in the lives of those who suffer from injustice. And that is the great danger of thinking of reparations in terms of a one-off kind of payment or benefit. Sinful human relations will continue to create all kinds of opportunities to make further reparations.
As Christians, we need to be willing to do more and give more for the sake of loving those who have suffered and still continue to suffer under the injustice of past wrongs. This is why governments have often had to step into the gaps created by indifferent and comfort-loving Christians and churches. If the Church was more actively and sacrificially involved in community care and change, I suspect that the demand for reparations would be significantly muted and perhaps even largely met. Of course, this would not solve every problem. Apart from God’s sensational and supernatural intervention, sinful human nature makes it impossible to create a paradise on earth. But that does not mean Christians cannot and should not continue to work toward making society fairer and more just.
Therefore, rather than pointing out the ways a large and governmentally-administered program would be a bad idea (which it very likely would), Christians should be asking, “What we can do to meet social needs and rectify immoral and unjust social systems?” Exactly how this can take place is a worthwhile and important conversation, but always looking primarily (or even exclusively) to some political party or legislative set of solutions tends to lift the burden of responsibility off of our Christian shoulders at a time when we should, more than ever, bear with Christ the burden of responsibility to do what we can, in very practical and direct ways, to turn wrongs into rights and injustice into justice.
Looking to material solutions also tends to ignore the fact that we are wrestling with problems that are not merely systemic at the political, economic, and educational level. These are important, of course, but these problems are also deeply spiritual, moral, and personal in nature. They can only be fully resolved in supernatural and non-material ways, making the gospel of Jesus Christ and His Church that much more necessary in any quest for genuine and lasting social transformation.
Ultimately, because the problems we are talking about involve personal and public, as well as spiritual and material aspects, it seems inevitable that both governments and churches would need to be involved and even, if possible, work in concert. But Christians cannot wait for legislative action and let that be an excuse to slip back into letting the government do what the Church has always been called to do, even though it is extremely costly, inconvenient, messy, and heartbreaking. It is a responsibility we are privileged to do, and we must not shrink back or excuse ourselves from it because someone else is actively trying to take it away from us.
Having said all this, we must reiterate the simple conviction that if reparations are morally right, then regardless of what the government decides, Christians ought to find ways to implement them, despite attending difficulties. But one of the important moral aspects of making reparations is determining whether or not they are actually helpful in rectifying the problem in the first place. This is last question we will consider in the final post in this series.
In the first post of this four-part series, I explored some biblical themes surrounding the idea of reparations. In this second part, I take a more focused look at some of the broader moral and practical concerns raised by this increasingly popular notion.
Before we begin, let me emphasize that there are many other problems and issues deserving serious consideration and attention which will not be raised here. Instead, I will only address four interconnected issues, two in this post, one in the third, and one in the fourth.
Here we will address two questions: 1) Is it right to give reparations? and 2) Who should receive them and why? Let’s begin by asking the first question, namely, is it right?
Is it right to give reparations?
Of all our concerns, this is probably the one of greatest import. If it is morally right, then some way should be found to provide the necessary resources and enact the needed changes and means to bring about a more just society.
Virtually all agree that what was done to African slaves in America (to highlight one obvious example) was utterly wrong. Who, however, is ultimately responsible for past moral failures and today’s social systems? How has history shaped these realities and to what extent are people alive today guilty of ignoring, implicitly supporting, or even overtly promoting such immoralities?
We have already noted in the previous blog that our lack of direct responsibility for past wrongs does not fully absolve us from the responsibility to rectify the sins of our predecessors. However, contrary to the claims of most Critical Theorists, it is not at all obvious that there is a clear class of people who are wholly innocent and in need of reparations while there is another, definitively privileged class, that is guilty of creating and/or perpetuating unjust social systems, and who is simultaneously able and obligated to seek greater justice through reformative reparations.
Reparations should not be unidirectional handouts to those minorities in the lower class on the simple assumption of their state of moral innocence. If and when they are given, they should be given in such a way that empowers and affirms their humanity as well as their personal responsibility. Anything else is dehumanizing and dependency-producing—both things that are morally wrong and socially destructive.
Americans, with their strong sense of individualism, tend to bristle at the thought that we are somehow responsible for the actions of a whole class of people, especially when this class of people is only related to us historically. Do we really want to say that when my great, great, great grandfather murdered or beat or raped someone (and presumably got away with it because he was part of a privileged class), that I must now be punished or held accountable for what he did 150 years ago? But what if he did it 30 years ago? Or how about 3 years ago before his recent death? Does the smaller time-gap make me more culpable, even if I did nothing to directly aid and abet his evil?
In short, how blameworthy are we today for evils, both systemic and personal, that we had nothing to do with creating or committing in the first place? Certainly, we are responsible to try and make the social systems of our time more just, and we are personally responsible for our own wrongdoing, but beyond this, we are not directly responsible for the evil done by our ancestors any more than we can take personal credit and be rewarded for their praiseworthy deeds.
All of these concerns need to be wrestled with, but let’s just assume a case can be made for pursuing, at some level, some sort of reparations. After all, as was emphasized in the first part of this series, Christians recognize that we do have some level of responsibility for not merely changing unjust systems in our own time, but righting past wrongs done within and because of those systems along with the choices of those who took advantage of them. In that light, it would seem that some form (or forms) of reparation(s) should be pursued in order to try and make our society a more just and god-honoring one.
But having said that, we must raise another crucial question, namely, who receives them and why?
Who should receive reparations and why?
Who, exactly, has been wronged and to what extent? Is it only the descendants of black African slaves who should be eligible? What about the Japanese Americans interred during WW II, or the Irish Catholics who were deeply discriminated against when they first arrived in the US? What about the native Americans who lived here long before it became the USA? It is obvious that the US institution of slavery was utterly wrong, but there are numerous other racial and religious wrongs perpetrated upon our American ancestors that deserve some serious attention in these matters as well. And what about those who are no longer “pure” in their ancestry? History shows that determining your genealogical and legal connections to certain segments of the US population can be controversial in and of itself, especially when those connections may result in significant advantages and benefits.
For example, when the native Americans were given gaming rights in Southern California some decades ago, a big fight broke out over who exactly was a member of which tribe since the subsequent promise of major monthly revenues was directly linked to genealogy. Another example might be Rachel Anne Dolezal who claimed to have African American ancestry and used it to her advantage until 2015 when her claims were proven to be wholly fallacious. Inevitably, when money, power, and privilege are involved, there will always be a lot of people who make claims to their advantage when they have little or no evidence to support or commend them. Sorting out who actually deserves reparations and to what extent are extremely knotty issues and are made exceptionally more complex when a lot of self-interest is at stake.
Again, I am not pretending to offer any definite solutions here, but I am raising the questions in order to show that the simple affirmation that reparations should be provided is not easy to fulfill in a fair and straightforward manner. Not only that, reparations raise additional questions, two more of which I will briefly address in the next two posts.
There’s growing chorus of people in America supporting the notion of reparations. It may come as a surprise to some that reparations, at least properly defined, are not inherently anti-Christian. In fact, concern for social justice and doing something concrete and measurable to right past wrongs (something more commonly called “restitution”), is an important component of revealing and advancing God’s kingdom on earth. Of course, what requires restitution and the best means to that end are far more complicated questions to answer.
I wish I could give some real and reasonable solutions as well as provide some sense of closure for these multidimensional as well as very convoluted and complex, yet deeply important matters in a brief series of blog posts, but I honestly can’t. Instead, this series will mainly raise concerns and questions in hopes to spark some deeper interest in and movement toward a better society and a godlier church.
Before raising these questions, I want to give some important biblical perspectives since most westerners (Americans especially) are deeply influenced by the individualism of a post-enlightenment rationalist set of values that push very hard against some of the scriptural aspects pertinent to these matters.
Solidarity with Our Ancestors
First and foremost, the idea of sharing some sense of solidarity with our ancestors is foundationally biblical. Although many tend to skip over them, genealogies are common in scripture and become centrally important for present concerns with respect to such things as the Levitical priesthood (e.g., Ezra 2:62) as well as the Davidic line leading to messianic hope in Jesus Christ (e.g., Matthew 1:1-17). Our ancestors are deeply important to understanding our connections to the past as well as our responsibilities in the present and trajectories for the future. In individualistic societies, we are not nearly concerned enough with our predecessors. We often lack a healthy and biblical sense of our connection to, knowledge of, debt (good and bad) toward, and reliance upon our past.
Second, if we affirm (and I recognize some Christians do not) that in Adam, everyone sinned, and that in Christ, everyone who believes has been made righteous (Romans 5:12-21), our personal guilt is also tied to our ancestral guilt in a way that makes us helpless and hopeless apart from the mercy and grace of God made known and available through Jesus Christ. In short, we are guilty and deserve eternal death not only because we ourselves have sinned, but, first and foremost, because our patriarch, Adam, sinned first. This guilt is real, and while it has been called many things, I consider it to be a genuine and “inherited” guilt before God.
Third, and closely related, suffering the consequences of our ancestors’ poor choices is also overtly biblical (e.g., Exodus 34:7). No one arrives in this world unstained or untouched by prior acts of evil. All previous generations have contributed to the injustices of the current one, and sadly, we ourselves will also contribute to and leave some behind for subsequent generations to rectify as well.
Fourth, there is an intriguing passage in Daniel 9:1-19 where righteous and faithful Daniel, pours out his heart to God over the sins of his ancestors, considering their guilt as his own. If anyone could claim to be an innocent victim of the sins of prior generations and a personally righteous person in spite of it all, Daniel would be that one. And yet, he repeatedly identifies with (note his repeated use of “we”) and confesses the sins of his ancestors to God as His own. As I understand it, such confession does not mean we are directly and personally guilty of the sins of others in the same way as if we committed them ourselves. Deuteronomy 24:16 is clear that we are not directly responsible for the sins of our ancestors. But this kind of confession is healthy, godly, and important for at least three reasons.
First, it recognizes our solidarity with those who have come before us in this world. To some extent, we do share in their guilt because we come from their stock. Again, this does not mean we are guilty in the same way they are guilty, but it does mean that we share a certain burden of responsibility to admit and recognize the wrongs of what they have done. For the purpose of clarity, I am going to call this sense of guilt that stems from our solidarity with our direct and recent ancestors, “corporate guilt.” It is not the same as personal guilt (mentioned above) and does not make us culpable in the same way our direct offenses and involvement do. Failure to appreciate this runs the risk of subverting Deuteronomy 24:16 and holding us responsible, as if we had done certain evils in some direct and conscious way. Still, the burden of sorrow and sense of connection are real—or at least they should be—in some important sense. We not only mourn over the wrong those related to us have done, but we willingly take on a level of responsibility for the harm it has caused and continues to cause others because we are directly connected to them through our ancestry.
There is a second reason why confessions like Daniel’s are biblically important. It demonstrates humility and a genuine willingness to see and admit that there really is a problem. I suspect that at least some of our resistance—even defensiveness—over the idea of reparations stems from a refusal to admit that there are and were real and profound past systemic restrictions imposed upon certain communities and people-groups—simply because they were members of a certain ethnicity or class. Perhaps we are ashamed; perhaps we are ignorant; perhaps we want to protect reputations or personal interests. To admit that we have some connection to the matter is to bring us to a humbling and uncomfortable place of recognizing some level of genuine responsibility to do something to right such wrongs.
And this idea leads us to the third reason why such biblical confessions of this kind are so important for us to highlight. It heightens our sense of present responsibility in terms of our need to turn to God in humility and look to and trust in Him—not just to political, educational, financial, and social programs—to provide the strength and wisdom to rectify the wrongs others have done. Why? Because this reflects the purposes, plans, and character of God Himself. Thus, sharing some sense of responsibility for rectifying past sinful choices of others does have an important place in Christian thought and is therefore directly pertinent to questions about reparations.
Zacchaeus’ Reparative Transformation
Before tackling some of the pressing questions surrounding reparations, one more story from scripture bears mentioning. When Zacchaeus came to faith in Jesus, his life was transformed in a very practical way. He not only recognized he had done evil and was part of an unjust system of Roman taxation, he actively sought to give back everything and more to those that he had cheated. I suspect it was a very costly commitment, but he understood that his faith in Christ was not mere assent. It was the motivational source of transformation alongside a completely different set of values and way of life. This new life not only reached out in the present to a radically alternative future, it reached back into a sinful and unjust past in order to practically and materially rectify blatant injustice and sin toward others. In short, a life changed by Jesus was immediately and lastingly characterized by the observable values of repentance, regret, restitution, restoration, and reparation.
Of course, Zacchaeus’ responsibility for wrongdoing here was his own, and his actions to rectify those wrongs was wholly voluntary. No one forced him to make restitution for what he had done, and they were given directly to those that he himself had wronged, but his behavior shows that seeking to repair past wrongs should be a natural outflow of a truly transformed life in Christ.
Having begun by looking to the scriptures, many practical problems and crucial questions need to be addressed before any real movement toward making just reparations can be seriously considered and enacted. It is to just four of these we will turn our attention in the remainder of this series.
With the recent Ravi Zacharias scandal, many are sharing their thoughts and laments about his improprieties and sexual sins, so I wanted to add some brief reflections.
Our trust is in Jesus and the truth of His gospel.
For many, Ravi was something of a spiritual mentor and hero, instrumental in leading them to Christ and/or helping them strengthen their faith in the face of opposition and doubt. But because Ravi claimed to represent Jesus and be living out his Christian walk with moral integrity, his double life and godless infidelity has served to strain the gospel’s credibility and deeply shaken the faith of some.
Whether we like it or not, the credibility of the message (not necessarily its truth value) is often directly related to the credibility of the messenger. That credibility increases or decreases depending on whether or not the life of the messenger matches at the claims of the message. This is why Paul repeatedly calls believers to live lives worthy of the God and the gospel (Phil 1:27; Eph 4:1). At the same time, Paul makes it clear that even if the gospel is preached pretentiously by people with selfish and impure motives, as long as the message remains the gospel, he is glad it’s being shared (Phil 1:15-18).
Thus, despite the deep disconnect between Ravi’s personal life and his gospel message, we can still depend upon the truth of the gospel. Why? Because its persuasive power and transformative nature ultimately and finally rest upon the trustworthiness and perfection of God in Jesus Christ—and nothing and no one else. He alone is the guarantor of the gospel’s reliability. As Romans 3:4 reminds us, God and His gospel are dependable even if everyone else is a liar.
All sins are not equal: Some sins really are more egregious than others.
In the aftermath of Ravi’s indecencies, some have claimed that “sin is sin,” and that Ravi was, like all of us, just another “sinner saved by grace.” While this may be true, putting it this way so soon after the revelations downplays the truly despicable nature of his sin. Yes, everyone sins, but certain sins produce far greater social and moral impact and damage than others. While all sins are wrong before a holy God, alienating us from Him, it’s not hard to see that the sin of murder (for example) has a far greater impact on one’s conscience and society as a whole than stealing a pack of gum.
Suggesting that Ravi was “just another sinner saved by grace” profoundly minimizes the tremendous authority and power he possessed. It also dismisses the ways in which his deceitful abuse and misuse of these in order to gratify ungodly sexual desires makes the ramifications of his sin that much greater. This is precisely why James 3:1 warns, “Do not become teachers in large numbers, my brothers, since you know that we who are teachers will incur a stricter judgment.” It is also why in the Old Testament some sins incurred greater consequences than others—sometimes even death, because they had a much greater societal and moral impact on the horizontal level.
Saying Ravi was “just another sinner” also suggests that what happened to these sexually abused women should just be “forgiven and forgotten” so we can just move on and get it over with. That’s easy for the unaffected to say but shows little concern or care for those (including Ravi’s immediate family) who have been profoundly hurt and damaged by his deceit, misuse of funds, sexual duplicity, and predatory behavior. While we recognize the power of and need for God’s forgiveness and grace, when serious and egregious wrong has been done, we must also make real restitution and provide genuine care for those who have been wronged. We should not use flippant calls for “grace” and “forgiveness” to undermine or minimize the horrific nature of what has been done and try to avoid any responsibility to make proper amends.
Was Ravi actually a Christian?
I’ve heard the question raised, “Was Ravi a true believer or a wolf in sheep’s clothing?” For some, even asking this question is shocking and inappropriate. Given his repeated claims to be a genuine believer in Jesus alongside the powerful ways God used His ministry, the answer might seem obvious: “Of course Ravi was a true Christian!”
But before we rush to make such definitive conclusions, I think it’s fair to admit there is some conflicting evidence here. By all outward appearances, Ravi’s faith was sincere. However, the ongoing level of deception, the despicable nature and extent of the sin, as well as Ravi’s complete lack of public or private remorse and repentance—even when facing his impending death, means that ultimately only God, the perfect and righteous Judge, knows if Ravi was sincere or was merely “peddling the word of God” (2 Cor 2:17) for his own selfish ends.
At the very least, passages like Matthew 7:21-23 and 23:25-27 should be sobering reminders to us all that even successful and seemingly righteous religious leaders can actually be wolves in sheep’s clothing (Matthew 7:15). We should not be too shocked or devastated when respected religious leaders who have thriving ministries and who may even look morally impeccable on the outside (just like the Pharisees did in Jesus’ time) turn out to be filthy and ungodly on the inside. Ravi’s life is one more reminder that we should not be too enamored by someone’s giftedness and ministerial success. Just because someone is brilliant, exceptionally talented, and powerfully used of God does not prove they are right with Him or living a holy life.
Ravi was not given adequate accountability, and we are also susceptible to such sin.
The many ongoing failures of the RZIM ministries to provide appropriate accountability structures for Ravi give a sobering and gravely negative example that every Christian and ministry organization can and should learn from. But because we might be legitimately outraged and angered by what Ravi did, we also need to be very careful here. The great temptation is to look at Ravi or the ministry and be disgusted and judgmental without realizing that we need to take a hard and honest look at our own hearts. As humbling as it is to admit, none of us are immune from the possibility of becoming just like Ravi—or even worse, if we fail to put moral safeguards into place.
I suspect that Ravi’s life and ministry started out well enough. Over time, however, small and secret sins crept into his life, sins which remained unrevealed and unconfessed. These eventually and progressively became larger and more horrific. As he simultaneously became increasingly powerful and popular, more was at stake and there was greater temptation and pressure to hide his mounting moral struggles and failures. Over time, his conscience was seared, and his heart became callused and hard.
Instead, we need to be utterly honest about and constantly seeking to eradicate even the so-called “little sins” in our lives, sins that could easily lead us down a similar path of destruction and moral degradation. Are you hiding something out of fear and shame? Don’t let it remain hidden! Bring it into the freeing light of confession with a trusted friend and let the power of that secret sin finally be broken (James 5:16)!
At the end of the day, the lesson is clear: We need God’s daily grace, a deep desire for humility and holiness, as well as close friends and genuine accountability structures to help us avoid suffering the same fate as Ravi.
What will your legacy be?
My final challenge is to carefully consider the legacy you are leaving for the generations that follow. Everyone is an example. What kind of example are you setting for others, a good one, a bad one, or perhaps somewhere in between? And when you are gone and people sift through the hidden aspects of your life, what will they ultimately find? What do you want them to find, and how will you make your public and private life coincide with each other?
It’s too late for Ravi, but so long as you are living, there’s still time to turn your heart toward the gospel of our Savior Jesus Christ and through confession and repentance experience His cleansing power to forgive and redeem any and all sin, public or private, known or unknown.
There are rumors that the Biden and Harris administration plans to make at least some public higher education free. Is this a good idea? What are some of the potential problems and how might they be mitigated?
One of the first concerns is cost. Whenever you promise to give something for nothing, it always comes with a price tag, no matter how hidden it may be. At some point, someone has to pay. “Who?” and “How?” must be answered with hard data and real money. This means there will be strings and standards attached to any offer of “free” public education. It won’t really be free for all; it will only be free for some while others have to pay.
On the other side of this equation is the “How?” question. Affordability must be faced honestly and realistically. The contemporary answer is almost always that “taxes” will pay for it—not spending cuts, not greater efficiency, not fiscal responsibility, and not making university campuses less like spa resorts and more like basic educational institutions.
Taxes, however, will only take us so far, and the available resources will never be infinite. Inevitably, there will be limits to how much is given for higher education. With limited means, only certain students will be allowed to get educated for free. At the very minimum, time limits will have to be placed on how long a student can have to get a degree, and herein lies one of the great dangers of so-called, “free” education.
Virtually everyone wants the poor and disenfranchised to be able to get an education they otherwise could not have received. But there are dangers lurking here since the no-cost offer tends to remove incentives to work hard for that educational opportunity. It also often lowers the standards to the level of those who are neither able nor inclined to pursue an advanced degree. There will have to be limits placed on who can actually qualify and how long a student can remain at school cost-free. Otherwise, given some of the campus facilities built in recent years, it might become an extended spa-resort vacation for students to socialize, exercise in state-of-the-art sports facilities, be housed and fed, entertained, and play online video games year after year. Education might be thrown in there somewhere, but why work too hard to get out in four or five years when you’re having so much fun at someone else’s expense?
The solution seems simple enough: Students must be enrolled full-time and complete their degree in five or perhaps a maximum of six years while maintaining a minimum GPA. Fine and good, but the moment you place enforceable standards and limits on the educational process—even ones that seem eminently reasonable—you immediately produce a stratification of the system. Yes, some will take full advantage of the opportunity to be educated, but many others will not. And then we will be right back where we started, facing the charge of discriminatory practices against those who are, to varying degrees and for various reasons, arrested and delayed in their ability and/or motivation to pursue a degree in higher education.
All of this points to the fatal flaw in much of contemporary thought, namely that people are essentially good. It is often assumed (without challenge) that when given the right environment and opportunities, people will choose the good and shun evil. Beyond the contemporary and historical absurdity of this claim, Genesis 2-3 demonstrates that creating a perfect environment and sharing a simple standard of expectation is not a fool-proof way to make human beings do what is right. We may still choose to ignore or refuse to pursue what is in our best interest in order to fulfill our own (sinful) desires instead.
At the end of the day, we still must talk about incentivizing education, and not simply about making it free, because over time, human nature doesn’t respond well to getting completely free handouts. Of course, some really will benefit from not having to cross the formidable financial hurdles of contemporary higher education, but the way to make this happen is not by making everything free. Instead, the solution is to create real and reasonable incentives and opportunities for people to work hard and improve themselves and their situations so that they can actually succeed in life. This is the difference between a fully free handout and an empowering hand up. Free handouts only dehumanize us and disincentivize those things that encourage us to become better people.
Mark my words: “Free” education is not free and thinking that it is, is a pure deception. In the end, limits must be set, standards must be met, and prices must be paid.
We live in an age of extreme individualism and self-worship. Traditionally, idols were concrete physical representations of “gods” made by our own efforts and in our own images. In the contemporary world, our idols are often not external to ourselves but nothing more than the enthronement of our own ideas and (especially) desires. We give ultimate homage to whatever we think and want and feel.
As Christians influenced by this culturally-encouraged and popularly-celebrated narcissistic idolatry, we can be tempted to serve God, but only on our own terms. If God reveals or asks something of us that does not coincide with our own thoughts, feelings, and expectations, we are tempted to ignore or even reject God’s leading as unreasonable, uncomfortable, unimportant, and therefore (Dare I say it?), ungodly.
At some level, we want to live for God, but only to a certain extent. We want the adventure, joy, and security of living our lives in God, but we’d rather bypass the discomfort, difficulty, and detriment that may well be part of obeying all that Christ commands. We want a crown without a cross, exaltation without humiliation, and resurrection without death. We want God, but only when it’s convenient. He tells us to take up our cross and follow Him. Instead, we want Him to take up His cross and follow us.
When God reveals His expectations, He does not invite us to come to Him on our terms. Instead, He enjoins us to plunge into the thrill of His resurrection life through the crushing and humiliating experience of death—death to self and all that we hold dear. That is the great and loving invitation, as well as the unfathomable and unshakeable hope, that through this ministry of dying to self and living wholly for God, we will rise again.