Cultural Observation: Everybody Worships Something (or Someone)

‘Sexuality is Like Driving a Car’

“Having a sexual drive is like being in charge of a car; we need to know how to handle it if we are to avoid causing mayhem. As a powerful river needs banks to keep it on its course and prevent it from ruinously flooding what is around it, so our sexual drive needs strong boundaries if it is not to cause untold misery in the lives of those around us.” -Stanley Grenz, Sexual Ethics: A Biblical Perspective

Love is Always Costly, But It’s a Cost We Want to Pay…


“Think of what happens when you fall in love. Your love makes you eager for acceptance from the beloved. You ask, ‘Do you want to go out?’ or maybe even, ‘Will you marry me?’ What happens when the answer is ‘Yes?’ Do yo say, ‘Great! I’m in! Now I can act any way I want?’ Of course not. Now you don’t even wait for the object of your affection to directly ask you to do something for them. You anticipate whatever pleases and delights them. There’s no coercion or sense of obligation, yet your behavior has been radically changed by the mind and heart of the person you love.” Tim Keller, The Reason for God, pg. 183

Religion vs the Gospel: Social Impact

Reason for God

“Religion and the gospel also differ fundamentally in how they treat the Other–those who do not share one’s own beliefs and practices. Postmodern thinkers understand that the self is formed and strengthened through the exclusion of the Other–those who do not have the values or traits on which I base my own significance. We define ourselves by pointing to those who we are not. We bolster our sense of worth by devaluing those of other races, beliefs, and traits. This gospel identity gives us a new basis for harmonious and just social arrangements. A Christian’s worth and value are not created by excluding anyone, but through the Lord who was excluded for me.” Tim Keller, The Reason for God, pg. 181

Berkouwer on The Two Kingdoms

Providence of God “This Divine economy [God’s design for the State], since Christ’s ascension to the right hand of God, is subject to the power of Jesus Christ, the glorified Lord. Through Him, the Father rules all things. His ascension, then, is of decisive historical significance. Though the establishment of the state is not christological but Trinitarian, the victory of Christ becomes a crisis for the state–and an intensification of the call to service. The kingdom of God has come with decision, and in this decision and the authority of Christ implied in it, all attempts by the ‘powers’ to gain autonomy are revealed as senseless. Nothing can triumph over this kingdom; neither the presumptive powers of the earth, who refuse to acknowledge their limitations, nor the powers ‘of the air’–powers concentrated in one power, in the power that fell as lightning from heaven when the kingdom of heaven triumphantly approached (Luk. 10:18). The decision still falls in government decisions for or against service to God.

This is not to say that only a Christian government is a valid government. When the cause of the Christian state is pleaded, it is not meant that only Christian government constitutes true government, nor that the Church should involve herself in government, but simply that, in the light of the Gospel, the state should  be understood as servant, and that it should recognize and operate within its Divinely imposed limits. In the service of justice, which is continually menaced by human sin and by demons, the state makes a path through an ordered world. The state is not to be despised as being of trifling and external significance in the rule of God. To despise the state is to despise the state is to despises the Noahic covenant, is to underestimate the cross which restores and reestablishes God’s justice and law in the redemption of the world.” G.C. Berkouwer, The Providence of God, 118-119.