Dan Olinger

"If the Bible is true, then none of our fears are legitimate, none of our frustrations are permanent, and none of our opposition is significant."

Dan Olinger

 

Retired Bible Professor,

Bob Jones University

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On Protest, Part 5: The Long View

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Part 1: Initial Thoughts | Part 2: Biblical Principles | Part 3: What Now? | Part 4: Tactics

To wrap up this brief series, I’d like to call on a personal experience to highlight the most important point, the Big Idea.

Some years ago my Dad chose to become a tax protestor. I’ve written about that in an earlier post; I’ll give you a minute to go read it before I apply it to this issue.

…

No, seriously, you need to go read the story, or you won’t understand the point here.

…

OK. Now let’s talk about how my Dad’s experience applies here.

Really, now, why did Dad quit filing his taxes?

Because he didn’t want to pay them. He claimed, based on a book he’d read, that being forced to file a return is a violation of the Fifth Amendment, which says you can’t be forced to testify against yourself. He said, “If the government can show me how much I owe them, I’ll be glad to pay it. But I’m under no obligation to give them that information.” He claimed he was standing up for the Constitution, which is the real government.

Now, the book he’d read said very directly that you must continue to file; you just enter “5th Amdmt” in every blank where you would ordinarily write a number. I’ve never asked a lawyer about that approach, mostly because I’m pretty sure what the lawyer would say. But in any case, Dad didn’t follow the book’s advice; he just quit filing.

And the IRS let it slide. I’m sure they knew where he was, even though he’d recently moved across the country, from Boston to New Mexico. They knew because he was on Social Security, and they were mailing him a check—which he was cashing—every couple of weeks.

But they knew he was old, and retired, and had no savings to speak of, so they figured he wasn’t worth their time.

But as typically happens with believers, God’s Spirit doesn’t let things slide. Dad was in a church that preached the Word, and eventually he got under conviction, and he decided to make it right.

And when he did, it actually turned out better for him than if he’d just kept his mouth shut.

Now, I don’t think we can extrapolate from that to say that confessing your sin always increases your income. But when we get crossways with authorities, governmental or otherwise, God is doing things; he’s at work. And a significant part of that work is conforming us to the image of his Son.

Now, he might have things turn out well physically or relationally, to teach us that we were boneheaded to resist the authorities he has placed over us.

But he might not, either.

Either way, we’re going to be better for having done the right thing. My Dad isn’t here on earth anymore, but if he were, he’d tell you that the cleansing of his conscience and the faith he learned to exercise were worth far more than the piddling “refund” check he got from the IRS.

If you’ll trust in God’s providential working, you’ll never regret it.

That’s the Big Idea.

Photo by Teemu Paananen on Unsplash

On Protest, Part 4: Tactics

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Part 1: Initial Thoughts | Part 2: Biblical Principles | Part 3: What Now?

In the previous post I said that if we must disobey a constituted authority, we should do so humbly and accept the penalty.

As a general principle, I think that’s right.

The most famous biblical example of civil disobedience, I suppose, is in Acts 4, when Peter and John tell the Jewish Sanhedrin that they will not obey their order to refrain from preaching about Christ. In that case, their disobedience is public (Ac 4.19-20), and they do accept the civil penalty—which in this case was delayed (Ac 5.17-18) and overridden by an angelic deliverance (Ac 5.19-20). The disciples continued their disobedience (Ac 5.21) and accepted further arrest peacefully (Ac 5.26); they stated their intention to disobey during a second hearing (Ac 5.27-29) and were providentially delivered from execution (Ac 5.33-39)—though they accepted a beating (Ac 5.40). And they continued to disobey (Ac 5.42).

But I do find that the biblical data appear to be broader than that. I find, for example, that Paul responds to unbiblical authorities in several different ways:

  • In Damascus, shortly after his conversion, “the Jews took counsel to kill him” (Ac 9.23-24). These “Jews” are not identified as governmental authorities, but since this very Saul had come to Damascus to carry out the high priest’s authorization to arrest Christians and return them (Ac 9.1-2), presumably for imprisonment (Ac 8.1, 3) and eventual execution, involvement of the Jewish civil leadership is at least strongly implied. Further, Paul later writes that the Roman ethnarch was seeking to arrest him at the time (2Co 11.32). In this case, Paul goes “underground,” sneaking away in the dark of night (Ac 9.25; 2Co 11.33), to live to fight another day. Neither Paul nor the disciples who cooperated in his escape ever show any regret for their decision. So apparently, sometimes you can run and hide.
  • On his first missionary journey, at Lystra, Paul accepts a stoning, which was typically intended to be capital punishment (Ac 14.19). (Of course, we doubt that he had any choice is this case.) Many interpreters believe that Paul actually died and was resurrected—and some suppose that his description of visiting “the third heaven” (2Co 12.2) occurred at this time.
  • On his second missionary journey, at Philippi, we find Paul using his natural-born Roman citizenship slyly; he knows his rights, and he works the system, so to speak. When he heals a demon-possessed girl, the local business interests bring him before the local authorities, who beat them and throw them into prison overnight (Ac 16.22-24). Now, it’s illegal to beat a Roman citizen without trial, and Paul could have stopped this procedure by simply stating his citizenship—as we will see him do later. But here he withholds that information and takes the beating. Then the next day he reveals his citizenship—placing the local leaders under the death penalty if he reports them to Rome (Ac 16.35-37). He demands a public escort out of town (Ac 16.37b)—and on the way, he takes them by Lydia’s house, where the church meets. I can’t avoid thinking that he does that intentionally: “I’d like you to meet my friends. It would be a shame if anything were to happen to my friends, now, wouldn’t it?”
  • After his third missionary journey, back in Jerusalem, the roman chiliarch sentences him to a beating for causing a public disturbance (Ac 22.24). But here, Paul plays his citizen card; he turns to the centurion and says, “Say, isn’t it illegal to beat a Roman citizen without a trial?” (Ac 22.25). And everything screeches to a halt (Ac 22.29).

So what do we make of this?

Paul sneaks out of Damascus to avoid an unjust death. In multiple later cases he uses his legal rights to accomplish his desired ends—once by claiming them up front, and once by claiming them later to force the local authorities to act justly. In every case, he is facing the threat because of his obedience to his heavenly commission.

I think we can all take Paul’s example by acting prudently, wisely, creatively, and in obedience to God’s Word.

Photo by Teemu Paananen on Unsplash

Part 5: The Long View

On Protest, Part 3: What Now?

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Part 1: Initial Thoughts | Part 2: Biblical Principles

What do you do when you disagree with an authority?

Providence

Begin by recognizing that God is on his throne and that he has providentially brought you to this place for His purposes. His will is being done. Of course, that doesn’t mean that everything that happens is good; he brings things into your life, and mine, that he wants us to change. He does not call us to be passive. But when hard times come, even including the sinful acts of ourselves and others, he is using those things to make us more like Christ.

That may include changing our thinking, helping us see things from a different perspective, broadening our understanding of what is good and what is evil. It may include bringing to our attention calling he has for us, work that we need to do in order to bring change into his world. It may include simply teaching us patience, or strengthening us against temptation and sin.

But whatever it is, he has his purposes. If changing us, growing us, is his primary purpose for bringing this hardship upon us, it would be a shame for us to miss it, to waste the opportunity to learn and grow.

We need to trust him.

Submission

Our first job, then, is to try, as best we can, to discover that wise and good purpose and pursue it—to subordinate our thinking to his, to act on what we understand his will to be for our own growth. Wise believers have often said that the first question we should ask in hard situations is not “Why is this happening to me?!”—as though life should always be sunshine and roses—but rather “What is God doing to make me more like His Son?”

This calls for honest introspection and careful evaluation. It calls for us to determine for ourselves that God’s will for us is the wisest and best thing, and that we will pursue it no matter the cost. We need to start with the imperfections and failures in ourselves before we set out to change the world into something more comfortable.

Biblical Criteria

After we have begun to clean up our own house, then it’s time to bring careful consideration of biblical teaching regarding the matter we’re upset about. Is the authority with which we disagree actually acting in violation of biblical truth?

This will require objectivity, which of course is difficult when we’re upset or when our own interests are involved. Is a policy unjust? discriminatory? dangerous, or otherwise evidencing poor stewardship? immoral?

There are lots of biblical principles. The key here is to state clearly the principle(s) involved and to demonstrate objectively how the principle(s) are being violated by the policy.

It’s worth noting that our authorities are under authority as well. Employers need to obey national, state, and local laws, even if there’s no biblical principle being violated (other than the requirement to obey “kings and all that are in authority” [1Ti 2.2]). Bring all the legitimately applicable principles to bear on the specific situation.

Humility

We need to recognize our own limitations.

You and I cannot reliably discern motives, nor can we know all the considerations in any decision by an authority. Once again, that authority is in place by divine providence, and I would suggest giving them the benefit of the doubt when we know that there are things we don’t know.

Throwing the Switch

If you are convinced that the authority is acting unbiblically, begin by submitting to the authority’s procedure(s) for challenging the decision. Most employers, for example, have such procedures in place as a matter of policy. If the disagreement is with a governmental body, there are avenues for redress in the courts. We should exhaust the legal options before resorting to illegal activity.

If your conscience forbids you to submit to that authority’s procedures for redress, then disobey humbly and graciously, and submit to the penalty. If you do follow the procedures, and the authority overrules your plea, then you need to make the same decision: must you disobey in order to protect your conscience? If so, then do so, and accept whatever penalty the authority determines. In every action, you must guard your personal integrity and resist the constant temptation to act out of frustration and anger.

I’d like to take one more post to modify slightly what I’ve said here about submitting to the penalty. I think the biblical example is a little more complex than that.

But Thanksgiving is this week, so we’ll talk about being thankful next time, and finish this series next week.

Photo by Teemu Paananen on Unsplash

Part 4: Tactics | Part 5: The Long View

On Protest, Part 2: Biblical Principles

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Part 1: Initial Thoughts

So we begin with the Scripture’s overarching principle for our existence: it’s doxological; we live for the glory of God (1Co 10.31).

What else applies to questions of protest?

Brokenness

Key to our decision making is worldview: what is the story we find ourselves in the middle of? And from the Scripture we learn that the world is broken. That’s no surprise to us, of course; we can see that by just taking a casual look around. But the Bible places that brokenness in context, giving us a foundation from which to deal wisely and effectively with it.

Sin has damaged God’s creation (Ge 3.1-19; Ro 8.22-23). It has rendered us broken as people (Ro 3.9-19), and it has broken our environment and our circumstances. What we see in the chaos around us, then, makes sense; it is what we should expect.

The world is broken because we broke it—and we are thus broken too. The problem is inherent to us, deep within our spiritual DNA. How likely is it that the solution to this brokenness will come from those who caused the problem in the first place?

But then again, shouldn’t we try? Does the Scripture encourage us to be passive about evil and wait for God to fix it supernaturally, or does it urge us to take action? I think that question answers itself.

Order

It turns out that the lunatics are not in fact running the asylum. There is a God in heaven, whose will is done (Da 2.28, 37, 44). He is taking the chaos that we created and ordering it to achieve his purposes—sensible purposes, good purposes (Ps 37.23). Events are not random, and causes and purposes are not entirely visible and obvious.

A significant part of that purpose and plan is that God is using hardship to strengthen and develop his people, the way a coach pushes his athletes to develop championship caliber in them (2Co 3.18; 4.16-18). God is greater than evil and injustice. He directs us and sustains through those things purposefully, in order to accomplish His goal in us.

Authority

God has established spheres of authority for us. These include the home (Gen 2.22-25), the state (Gen 9.6), and the church (Acts 2.41-47). These authorities, like us, are also broken; parents, political leaders, and pastors are all sinners and prone to grievous error. But they are authorities nonetheless, because God has ordained them for us. It is no accident that we have the parents, state, and church that we do.

These authority structures have spheres, where God has given them authority to operate. As just one example, Jesus was asked if the Jews ought to pay taxes to Caesar (Mt 22.17). We all know that he asked to see a coin, and he pointed out that Caesar’s image was on it—therefore it must belong to Caesar (Mt 22.18-21). What he didn’t say, but clearly implied, was that what had the image of God on it belonged to God; the citizen, as one bearing the image of God (Ge 1.26-27), does not belong to the state, but to God. The state’s authority is limited.

And most especially, all these institutions are under God’s authority, for it is from him that they have any authority in the first place. If a human authority—family, state, or church—asks me to do something that violates God’s will as revealed in the Scripture, then I must disobey (Ac 5.27-29).

This means, of course, that we are all responsible to educate our minds and our consciences from the Scripture so that we can choose biblically in those moments of apparent conflict.

These biblical principles, I think, give us a solid basis for a philosophy of protest and guide us to a proper course of conduct in choosing when and how to obey, to protest, and, if necessary, to disobey.

We’ll get more specific in the next post.

Photo by Teemu Paananen on Unsplash

Part 3: What Now? | Part 4: Tactics | Part 5: The Long View

Up the Down Staircase, Part 2

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On Conscience, Legalism, Loving Your Brother, and the Fear of Man

Part 1

Is it OK to go up the down staircase?

If it violates the spirit of the law, no it’s not. If it doesn’t, it’s fine.

But as I noted last time, when it doesn’t violate the spirit of the law, there are other things to consider.

Conscience

In 1 Corinthians 8, Paul deals with a Christian who thinks it’s wrong to eat meat that’s been sacrificed to idols. In the previous paragraph Paul has already said that there’s nothing wrong with eating the meat in itself. But this person is a new Christian, fresh out of idol worship, and to him that sacrificial meat carries baggage with it. (Now there’s an odd metaphor.) His conscience bothers him if he eats the meat.

Paul says, he must not eat the meat, and more mature Christians must not encourage him to eat it.

Why? Isn’t his conscience being unnecessarily narrow? Yes, it is. But his conscience doesn’t know that, and nobody ought to tell his own conscience to shut up. You want a conscience that speaks up, and one that knows it will be heard. If you tell your conscience to shut up enough times, eventually it will. And then you’re in serial killer territory.

So you’re at the bottom of the down staircase. It’s empty. The halls are quiet. Can you go up it?

Sure—provided your conscience doesn’t bother you about it.

Now, if you’re in an empty building, and you’re staring at the “Down” sign, and you look both ways down the hall, to make sure nobody’s watching, and you run up the stairs, pulse pounding, exhilarated that you’re getting away with something,

First, you’re one oddly troubled kid.

And second, yes, you’re sinning. God calls that rebellion, and he says it’s worse than witchcraft.

Oh, and one other thing …

Edification

Paul also says that you should refrain from doing things that might cause spiritual harm to your brother.

So here I am at the bottom of the down staircase. There are students around. I’m a teacher. A Bible teacher. (Actually, in a well-designed Christian liberal arts university, all the teachers are Bible teachers.)

Do I go up the down staircase, or do I walk a few extra steps to use the up staircase?

I don’t want to encourage my students to violate their own consciences, and I don’t want them to get the impression that regulations don’t matter.

So I walk the extra steps. Even if the down staircase is empty.

The principle of edification.

Now it’s at this point that somebody alleges, “Fear of man!”

Au contraire, mon frere.

I am not altering my behavior because I’m afraid of what they’ll think of me. God is my judge (that’s what my name means, actually), and I stand before only him, with Christ, my Advocate, at my side. Fearless, because Christ has given me promises, and I believe him.

I am altering my behavior because I love my students and want God’s best for them, including spiritual health. No fear in that. Perfect love casts out fear.

A closing thought.

Yeah, this is a tempest in a teapot. It’s a lot of obsessive thinking over a relatively trivial decision.

But that’s what I like about it. It gives us an opportunity to think through the biblical principles that should drive all our decisions, including the really big ones, and to do it in an environment that’s less complex, emotionally fraught, and consequential.

I hope it helps to clarify your thoughts on the matter.

Photo by Tim Mossholder on Unsplash

Up the Down Staircase, Part 1

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On Conscience, Legalism, Loving Your Brother, and the Fear of Man

Ah, that “doubtful things” issue again.

Yep.

There’s been some really good material written on the Christian conscience lately. One of my favorites is this book, written by a long-time missionary and a former student of mine (that’s two people, not one). I think they handle the issue well.

I don’t plan to add anything to, or correct, anything they’ve said. But it occurred to me that an illustration I use for this concept in my teaching might be useful for a general audience. Which you are.

So here goes.

The Bible says that we should never violate our conscience—even when it’s misinformed, and unnecessarily restrictive (1Co 8.7-13). I’ve written on that before, so I won’t go over those concepts again. It also gives Christians a fair amount of liberty to disagree on what kinds of activities they can engage in (1Co 8-10; Ro 14). I think it’s delightful to interact with other believers—the thoughtful ones, anyway—to learn how they think about such matters and how they make their decisions. It’s too bad that many Christians see these disagreements as occasions for combat or for disdain. I think we can all learn a lot by calmly interacting over our disagreements.

When those arguments occur, the word legalism often gets thrown around. Like a hand grenade. The term suffers from a general lack of definition in the current culture; most people use it as a pejorative for behavior that they think is unnecessarily narrow. (It used to mean the belief that your good works will get you to heaven, but I haven’t heard anyone use it that way in a looong time.)

I like to use an illustration when I’m teaching on these matters. It’s one my students understand well, because it’s right down the hall from us.

In the classroom building where I teach, there’s a staircase at the center lobby. The “up” staircase is on the right of the lobby, and the “down” staircase, as you might expect, is on the left. Each side has a sign. Up. Down.

Perfectly clear.

Do you need to follow the signs? Is it a sin to go up the down staircase?

Well, it depends. And while this particular illustration is relatively trivial—the decisions you make while driving your car are exponentially more important—it does provide an opportunity to think through the larger biblical principles in a way that encourages objectivity and discourages raw emotionalism.

Authority

The first principle that presents itself is that of authority. There are behavioral requirements of the students—and of the faculty—and the Scripture does say that we should obey those in authority over us: government (Ro 13), church (He 13.17), family (Ep 6.1), employment (Co 3.22). It doesn’t specify “teachers and administrators in a university setting”—universities didn’t exist in those days—but our culture widely recognizes that educational institutions act in loco parentis, and in any case students at my school, like many others, sign a statement that they will conform to the rules of the institution, so here it becomes a matter of personal integrity.

So in the abstract, you shouldn’t go up the down staircase.

But the Scripture also speaks of “the spirit of the law” and “the letter of the law.” Why have the institutional authorities specified an up and a down staircase?

The intent of the regulation is pretty clear: efficiency. And maybe safety. When the stairs are crowded, everybody benefits if the traffic is flowing in one direction. So go with the flow, dude.

That’s called loving your neighbor.

Years ago, I was in a crowd going down the (down) staircase, and here came a male student, in the opposite direction, head down, engrossed in his phone, completely oblivious to the fact that he was turning the traffic flow chaotic. I put my hand in the middle of his chest, waited for him to look up, and said, “Turn around, go back down, and use the stairs over there.” He looked at me incredulously. “You’re kidding!” “No, I’m not. Love your neighbor. It’s the second most important commandment.”

I have no idea who that student was, or how he is now. But I hope he loves his neighbor.

Well, then, what about the slow times? Any problem with going up the down staircase then?

Given the intent of the regulation, none at all.

But in those cases there are other things to consider.

Next time.

Photo by Tim Mossholder on Unsplash

Part 2

On Fun, Part 5: Question Everything

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Part 1: It’s Good | Part 2: On Purpose | Part 3: Loving Your Neighbor | Part 4: Down with Slavery

As promised, here are some questions you can ask yourself as you decide how to get your entertainment, pleasure, and relaxation.

Will It Defile Me?

The Psalmist said, “I will set no wicked thing before my eyes” (Ps 101.3).

That’s good advice, even though it’s getting more and more difficult to follow in the present culture.

A little thought experiment.

When I was coming up in the 1960’s, pretty much all conservative Christians agreed that Christians shouldn’t go to movies—even the good ones, because even then you were supporting a corrupt industry. Now, I didn’t grow up in “fundamentalism,” so I’m not talking about the stereotypical “against everything” folks. These are Christians in the broad circle of evangelicalism. Today, of course, the percentages are exactly reversed: pretty much everybody agrees that it’s fine to go to movies. And in the 50 years between those two surveys, the movies have gotten a lot worse.

I promise you that I’m not making any point about going to movies; that’s not my purpose here. My point is that we are no longer repelled by the things that we used to be repelled by. Our consciences have gotten less sensitive, more leathery.

That’s what daily defilement will do to you, without your even being aware that it’s happening.

Will It Make Me Lazy?

Solomon said, “An idle soul shall suffer hunger” (Pr 19.15). And in case you need a New Testament verse to be convinced, Paul urges the Roman church not to be “slothful in business” (Ro 12.11).

Fun is refreshment to empower the return to work; it’s not a lifestyle. We can’t lie in bed all day just because it’s warm and relaxing and easy.

Will It Make Me Discontent?

The writer to the Hebrews urges them to “be content with the things you have” (He 13.5).

Playing the lottery doesn’t do that for you. Going to Vegas doesn’t do that.

That’s pretty obvious.

But some people will face the same result from less obviously tempting things, things that might well be fine for other believers: going on a cruise, following the lifestyles of rich people, even collecting things (again, if it becomes obsessive).

We’re all different, and that’s why it’s a good practice to ask yourself the question.

Will It Help Me Approve Excellence?

Let’s end with a positive one.

Paul urges the Philippians to “approve things that are excellent” (Php 1.10). And at the end of that letter, he famously encourages meditation on “whatever is true, … honorable, … just, … pure, … lovely, … commendable, if there is any excellence, if there is anything worthy of praise” (Php 4.8).

I note that this well-known list focuses on moral excellence. Nothing wrong with admiring the physical prowess of a top-notch athlete—that Simone Biles is remarkable beyond words—but in the end our most diligent observation and endeavor should involve being really good at being really good.

We ought to educate our moral standards, rather than finding enjoyment and passive relaxation in the degraded. The long view from the latter seat is nowhere you’d like to be.

Eat. Drink. Play. Love. Enjoy it all.

All to the glory of God.

Photo by MI PHAM on Unsplash

On Fun, Part 4: Down with Slavery

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Part 1: It’s Good | Part 2: On Purpose | Part 3: Loving Your Neighbor

There’s another factor to consider in choosing our fun.

It’s actually a principle that applies in a much broader context, involving more than just the entertainment we choose.

It applies to all of life.

Sometimes people have trouble controlling themselves. They get obsessed with a particular thing, and eventually it dominates them.

As I say, it may involve any number of things besides entertainment. Sometimes it’s work. Sometimes it’s study. Sometimes—to someone with “a one-track mind,” it’s literally anything—whatever they happen to be doing at the moment.

Study? Seriously?

Yep.

When I was in seminary, a friend of mine told me that his roommate told him to shut up, because he was busy reading a theology book.

Now, that’s putting the cart before the horse. I wonder if he was reading the section on loving your neighbor.

See what I did there? Neigh-bor? Get it?

What was I writing about?

Oh, yes.

Obsession.

What’s wrong with being really interested in something?

Nothing at all.

The issue isn’t interest: it’s control. Slavery.

Believers have just one Master. He is the master we were designed to serve, and when we try to serve a different one, all kinds of things go haywire. When you put a 15-amp fuse in a 50-amp circuit, you’re going to end up in the dark.

Now, it’s bad enough when the wrong master we choose is our career, or popular acclaim, or wealth.

But it’s even worse, I think, when it’s something so trivial as what we do for fun.

There are obvious examples: drugs, including alcohol, make horrendous masters. Sex, a delightful gift from God, can literally destroy the one who serves it.

But so can a TV show. So can scrolling mindlessly and obsessively and endlessly through a social media feed. So can spending money you don’t have to buy one more rifle or golf club or motorcycle or dress or coin set or gemstone.

How much will be enough?

Just one more. Always just one more.

And the money involved is not the primary issue. Maybe you have plenty of money to spend on such things. But you have no more time than the poorest person in the world—just 24 hours per day, and time is a zero-sum game: time you spend on entertainment is time you’re taking away from something else. Family. Productivity. Sleep. Fellowship. Study of the Word.

I think I’ve made it clear already in this series that you ought to have leisure time. You ought to have fun. But fun is a servant, not a master. You weren’t designed to whittle away your time watching every last episode, or achieving every last level, or playing all 9 million games of Freecell.

So far, just two brief allusions to Scripture in this post.

Let’s get serious.

The Scripture speaks to this idea in both Testaments.

  • The wisest man who ever lived said, “He who loves pleasure will become a poor man” (Pr 21.17). This reminds me of the wag’s comment that a government-run lottery is a tax on people who are bad at math.
  • One of the charges that God levels at Babylon is that she is “a lover of pleasures” (Is 47.8).
  • In his parable of the soils, Jesus described one unproductive soil as “choked by the riches and cares and pleasures of life” (Lk 8.14).
  • Paul tells Timothy that in the last days, people will be “lovers of pleasure rather than lovers of God” (2Ti 3.4).

I’d suggest that we approach our fun times with the steely assertion of Paul himself, who said, “All things are lawful for me, but I will not be dominated by anything” (1Co 6.12).

I’d suggest that if some form of entertainment dominates you, then you’re not having as much fun as you could be having.

Have as much fun as you can.

Next time: some questions to ask as you’re making up your mind.

Photo by MI PHAM on Unsplash

Part 5: Question Everything

On Fun, Part 3: Loving Your Neighbor

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Part 1: It’s Good | Part 2: On Purpose

Jesus told us that the greatest commandment is to love the Lord our God with all our heart, soul, mind, and strength (Mk 12.30; Lk 10.27). As we saw in the previous post, we can and should do that in the fun times as well as in the serious ones.

But Jesus, unbidden, identified the second greatest commandment as well: love your neighbor as yourself (Mk 12.31; Lk 10.27). Is it possible for us to do that when we’re “just having fun”?

I think the question pretty much answers itself. If God’s goal for me is being like Christ, then that’s his goal for everybody I know as well. And if I can make my rest and pleasure purposeful for myself, then I can make it purposeful for my friends and associates too.

I can think of a couple of ways to do that.

First, Paul tell us to be sure that we “edify” our brothers and sisters in Christ—that is, we build them up, make them stronger. We can spend some time thinking about how we strengthen their spiritual walk through our shared entertainment experiences. For example, what are your friend’s strengths or gifts, and how can your shared leisure experiences reinforce those gifts? Is he a “people person”? Then how about doing things that bring you across the paths of others, where he can instruct, encourage, enjoy? Can he teach friends how to build a campfire, cook on it, set up a tent? I believe there’s an obvious activity that could serve that purpose. What if he’s more solitary, bookish? How about reading a book together? Visiting a historical site? Playing Ticket to Ride or Settlers of Catan?

Now, I know that many readers of this post will think this sounds unbearably dull. Of course. I’m intentionally trying to give examples for the hard cases. You and your friends can certainly come up with options that fit your personalities and interests more specifically. My point is that you should give it all some thought, rather than just “hanging out” unimaginatively.

I said I had a couple of ways. Here’s the flip side. The opposite of building up is tearing down. We also need to be sure that we don’t cause spiritual damage to our friends by the choices we make in having fun. What are the things your friend struggles with spiritually? (You don’t know? Then it’s time to add some substance to your friendship by talking about your spiritual strengths and weaknesses, victories and struggles.) If he has a problem in an environment dominated by bikinis, then you probably shouldn’t be going to the beach. If he’s tempted to isolate himself from others, thereby avoiding the need to love his neighbor, then maybe video games aren’t the wisest choice.

In a similar vein, we need to respect the consciences of our friends. I’ve touched on that before; let me say here that there is no legitimate place for us to encourage friends to do things that they don’t think they should do—even if we’re convinced that they’re mistaken, and their consciences are being unnecessarily strict with them. When you violate your conscience—in effect, tell it to shut up—you’re weakening it for the next time. Do that enough times, and eventually it won’t speak up at all anymore—and that, my friend, is not a place you want to be. And so it’s not a place you want your friends to be either.

So you engage in activities that you can all enjoy, that will increase your effectiveness as followers of Jesus, that will provide you all with the kind of pleasure and relaxation that God wants you to have.

There’s another general consideration I’d like to address, and then some more specific questions we can ask ourselves as we make our choices.

Next time.

Photo by MI PHAM on Unsplash

Part 4: Down with Slavery | Part 5: Question Everything

On Fun, Part 2: On Purpose

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Part 1: It’s Good

We’ve established that fun—which I’ve defined as comprising pleasure and rest—is good, in that God engages in such activities and commends them for his people. But Scripture also indicates that humans have a remarkable propensity for turning good things into bad things, and we can all think of ways that people have entertained themselves that are clearly unacceptable.

So it’s worth trying to derive some simple principles, based in Scripture, to help us evaluate the ways we choose our pleasures and our ways to relax.

Really? Do we have to be that obsessive about how we choose to have fun?

Well, I wouldn’t call it obsessive—that word implies that there’s something mentally unhealthy about it. I’d prefer to call it being thoughtful, in the sense of thinking carefully about how we steward our lives, our bodies, and our time.

The Scripture famously says,

Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God (1Co 10.31).

That says, among other things, that

  • We ought to have a purpose for everything in our lives; nothing is purposeless, mindless, or “just entertainment”;
  • That purpose is outside, or beyond, ourselves; we have other things to consider besides just what we want to do.

So yes, we ought to give thought to how we have fun. I don’t apologize for saying that.

Now, to implement this kind of thinking, we need to begin by defining a key term: what does it means to “do all to the glory of God”? What brings him glory?

I would suggest that honoring him should involve caring about his goals, his purposes. And he tells us what his goal for us as his people is:

Them who are the called according to his purpose, … he did predestinate to be conformed to the image of his Son (Ro 8.28-29).

Without getting distracted by the arguments about predestination, we can safely conclude that God’s purpose or goal for us is that we be like his Son. Our lives should be a process of becoming increasingly like Jesus.

That’s the Prime Directive.

Everything we do should be purposely chosen for that end.

As a simple illustration, if a sitcom makes me laugh at sin, I can’t think to myself, “Oh, lighten up; it’s just a joke!”

In a life patterned after 1 Corinthians 10.31, nothing is ever “just a joke.”

I’m not suggesting that we should be somber and joyless; but I am arguing that our laughter, which should be abundant, should also be purposeful, should be about things that the Son would enjoy sharing with us.

Recently I had dinner with a group gathered in a midwestern city for a conference of Christian educators. There were 11 of us seated around a large table, and over good food we told stories of teaching and other ministry experiences, and we laughed until our sides hurt. Some of us were closer friends than others, but by the end of the evening we all were united by the simple delight of the experience. No observer would have thought that anyone at the table was a stick in the mud.

What a joy such an experience is. What memories it cements in our minds.

What fun.

Now eating and telling tales and laughing is not the only way to have fun. As beings in the image of God, we are creative, and over the centuries people have come up with all sorts of ways to entertain themselves. And in the future there will be many, many more. Delight in such things is a gift from God.

Let’s think for a few posts about how to experience such delights in ways that move us toward being like the Son.

Photo by MI PHAM on Unsplash

Part 3: Loving Your Neighbor | Part 4: Down with Slavery | Part 5: Question Everything