Why Should I Be Good?

‘Why should I be good?’ is an ethical question. It implies that an appraisal has to be done by myself and or others of my behaviour. This appraisal would determine the right things I have done, thought, or felt. From this, we can therefore assume there is the moral law and so a lawgiver. To refer to “the right things,” I am suggesting there are ‘wrong things’ too. For how can I affirm one, unless I believe that the other and opposite exists? Ethics, according to The Cambridge Dictionary of Philosophy, is “the general study of right action” which “concerns the principles of right and wrong that govern our choices and pursuits.” (p. 286). Immanuel Kant, as explained in A Brief History of Western Philosophy, says, “the only thing that is good without qualification is good will” (Kenny, A. p. 270). He says to act with duty is to exhibit this good will.

But in this discussion so far I speak of “good” and “good will” with some assumption that there must be some common and even universal agreement to the meaning of “good.” Still we should ask, how can one know if a will is good or bad? Duty, though constructive in intent, does not assure that one’s will is good or bad. Duty implies accountability and this is in context to a group or society. Duty also is needed to be judged or appraised by some kind of yardstick or tool of morality. Still we return to the question, ‘How is good or bad determined?’ Obviously some kind of yardstick is assumed. But who designed this yardstick? How did it come about? Is it universal or not? But it must be universal. Yet how is its universality arrived at or decided? The Christian has an easy answer in (Romans 2:15, NIV) which declare that God has “the Law written in (our) hearts.” So there is the source of universality of the moral law from a Christian viewpoint.

Kant spoke of a moral law as a law known to all and accepted by all. Even atheists today speak of the moral law. They argue, and rightly so, they can be moral too (Romans 1:17-18, NIV). So-called agnostics who sit on the fence of everything accept the practicality of a moral law. People of varied religious beliefs agree on the reality of a moral law. But it is those who are theists argue that if there is a universal moral law, and there seem to be by general agreement, then there must be a universal moral lawgiver who caused it as Romans 2:15 clearly shows. Of course the atheist will not immediately agree with this for she would be admitting to the existence of a universal God or gods. Besides, the atheist denies the truth of the Biblical claims.

A universal accident as the big bang does not offer us a satisfactory answer as to the beginning of a universal moral law. Right and wrong as a value judgement require the principle of consciousness with its associated mind and intelligence to make judgemental appraisal of human activity. In other words, there must be in existence a unity of mind, consciousness and intelligence, to determine what the standard for right and wrong is.

We said that duty implies purpose. This purpose is beneficial to both the individual and others. It seeks peace and activates goodness. It motivates us to fulfill our natural obligations to ourselves, society and existence in compliance with the moral law. That ‘I am good’ informs or tells of my behaviour towards others and encourages me to perform such actions that lead to peaceful coexistence. This goodness pleases me and in my view, pleases others, and most of all pleases God—the epiphany or the highest revealing reality of my perception of what is good. He, that is God, is the lawgiver.

A serious confusion in atheism is the mixing up of (1) the need for God to have a moral law and (2) the belief in this God. Belief or disbelief in God does not affect the reality that he does exist. Nor does it affect the impartial operations of the universal moral law against which even the atheist self-judges and appraises the actions of others. The atheist can be moral and not believe in God I am saying. But God laws are written in his heart (Roman 2:15), “the law …written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.)”

As each of us is unique, yet may have similar needs. Our perceptions of and reactions to reality will differ. But being aware of scarce resources that must be shared among unequalled demands, compromise is invaluable. My goodness in conjunction with my social conscience would motivate and approve my behaviour to be in sync with others of the community. Sharing, compromising, and agreeing with those with whom I may find disagreeable may become necessary just for survival and coexistence.

My ability to master my needs and emotions to achieve self-control will increase the chances of my survival and that of my fellow humans. This moral, behavioural yardstick will keep us in check in our maintenance of being good. Our goodness helps us to become charitable and altruistic. After all Jesus commands us: “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you, love your enemies and pray for those who persecute you, that you may be children of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous,” (Matthew 5:43-44, NIV). With this view the Christian can live in our present world.

Because of necessity, our good is always becoming and evolving as it seeks to establish balance, stability, and peace. If the extent of the good we can be would not satisfy and bring our social intercourses or interactions to a calm and peaceful state of affairs, then by necessity we instinctively devise or conceive resolutions. The cosmos is constantly adjusting and so it is constructively purpose driven as we evolve. An inner power pushes our will through the struggle for balance.

Perhaps this power lies only in the very “nature of our desires to become more than we currently are.” Perhaps this power then supersedes, operating inside and outside in fulfillment of a cosmic plan (I personally prefer to say, divine plan). Whatever or wherever it is, this power seeks to ensure balance and justifies why we should be good. This power cannot necessarily be haphazard. It cannot be unbalanced, inharmonious, or accidental. First of all, its outcome is consistently good—regardless of how it may behave to get there.

I am free and justified to be good and do not need to be compelled by societal law to make the right choices and take the right actions. The constant challenge for society is the perception of the relevant common good—relative or absolute. If this common good is in sync with the moral law, then I must be good for the benefit to myself, others and the cosmic scheme of things. If then, there is no moral law, then my efforts to be good are futile. But I began with an inferred premise that i can be good. So I am free to elect to be so and be a contributor to a constructive, social order.

The Power of Shame

Shame concerns the Christian believer as much as anyone else. It is an emotional experience that everyone avoids. Yet the apostle Peter invites us saying: “But it is no shame to suffer for being a Christian. Praise God for the privilege of being called by his name!”, (1 Peter 4:16, NLT). Some people, because their views differ from the popular, they feel they may be wrong and they develop doubt. But the popularity of an opinion or view is not proof that the opinion is the truth.

Now why would the apostle Peter use the word “shame” above with respect to our suffering for being a Christian? Let us remember our Lord Jesus Christ was not simply put to death based on fabricated lies and false accusations. He was crucified on a cross. This was meant to put him to shame.

The Bible says,”In the same way the chief priests and the teachers of the law mocked him among themselves. “He saved others,” they said, “but he can’t save himself! Let this Messiah, this king of Israel, come down now from the cross, that we may see and believe.” Those crucified with him also heaped insults on him,” (Mark 15:31-33, NIV).

Jesus submitted to such treatment on our behalf so that we can have this opportunity to re-fellowship with the Father and have kingdom living available to all who believe. His humiliating death, Scripture says was ransom for our sins. So through him we can escape the shame, the humiliation, the disgrace, the dishonour and the guilt of our sinful nature. All we need to do is accept Jesus Christ as our Lord and Saviour and instead of shame we receive salvation and eternal life.

Merriam-Webster’s 11^th Edition Dictionary defines shame as, “a painful emotion caused by consciousness of guilt, shortcoming, or impropriety.” It continued saying that shame is “something to be regretted.” The obvious power of shame is that it motivates individuals to do the right thing which will not make them become a victim of shame. In some cultures the individual brought to shame is excommunicated, shunned, avoided, and some such persons even commit suicide upon experiencing shame.

What then of the condemnation we sometimes suffer as believers in this life, you might ask? James says, to count it as joy (James 1:2). In fact, the Bible says, “Be joyful that you are taking part in Christ’s sufferings. Then you will be filled with joy when Christ returns in glory,” (I Peter 4:13). Do not consider yourself unlucky when you suffer for Christ’s sake.

Are you ashamed to tell others in this secular and materialistic world that you are a Christian? Are you afraid or shy to say that you hold dear to Biblical values? When your friends encourage you to behave like the world do, to party as they do, to drink as they do, to have fun the way most people do that grieves the Holy Spirit, are you ashamed to say you disagree and refuse to take part? Remember what the apostle Peter says, “If you are insulted because of the name of Christ, you are blessed, for the Spirit of glory and of God rests on you,” (1 Peter 4:14, NIV).

So can we not use shame to honour and glorify God? Does it not motivate us to do that which is good and godly for we wish to avoid the experience of this negative emotion? What do you think? Don't be ashamed now to openly express you views that declare you are a lover of Jesus Christ.

Is My Action Biblical?

Is having a ministry that is not under the covering of a local church biblical? How can we know if our actions in general are Biblical? How should we look at the work done by a publicly or privately acclaimed atheist? How can we know whether or not God approves of what a person is doing? This question is simple enough to answer one might say; but because we are asking if it is biblical or not means we are measuring the actions by standards listed in the Bible. I am also assuming my reader respects the Bible as an authority in determining approved standards; and even if my reader does not approve of the Bible, he or she, at least, can safely view our discussion from the perspective of a Christian believer. A discussion on the Bible being the best possible standard for absolute truth is a different discussion.

Let us now ask: Can an atheist do anything that is Biblically correct? This may seem obviously ridiculous since even the fair-minded atheist who does not believe in God, may well view the Christian Bible (with some respect) as merely an excellent, literary work or book of the Christian religion. He may see the Bible similar to the Bhagavad Gita, the Koran and the key writings of other religions. This book, the Bible, the atheist may claim as providing wonderful stories of how Christian believers should live in a society of mixed cultures and customs in the world. To the Christian, the Bible is God’s word and it is the truth (2 Tim. 3:16, 17; John 17:17). To the Christian the Holy Bible makes it clear why and how we live. It describes and states how we must conduct ourselves; and it gives us examples of righteous attitudes and behaviour as well as it provides us with a comprehensive picture of the supreme example of lifestyle in Jesus Christ. It tells us of the divine plan for humanity and what happens after death.

The atheist, being a humanist, naturally has his or her views of the world in which we live and may well feel compassion for his or her fellow humans. The atheist may believe that the survival of the fittest view, got humanity to the social level where we are now. With this atheistic or humanist view of the world, the atheist may see it only normal and logical as well as sensible to help his fellow human beings. There is no need for God in his or her world. Human experience in striving to survive overtime has forced humanity to realise that to progress and grow socially, humanity needs to compromise. Community is important. In this compromise we need to help each other, we need to look after the sick, the poor, the needy, and the weak. So where in this formula is God necessary, the atheists argue?

Regardless of our bias as Christian believers and our dislike for the claims of atheism, we must remember that one of the key qualities of God and which is repeatedly taught in the Holy Bible is love. This love incorporates much of the behaviour that the Bible prescribes. This means the Biblical love in action is shown in taking care of the poor, weak, sick, and needy—all these are included in what Jesus referred to as “the least of these” (Matt. 25:40). We remember the unbelieving Roman Centurion who asked Jesus Christ to heal his servant who was a believer in the Lordship of Jesus Christ. The centurion was confident that if Jesus proclaimed healing at the distant—not visiting personally the believing servant—that the servant will be healed. Jesus did just that and the servant was indeed healed. Jesus pointed out that in all of Israel (the believing nation) there was no one with such demonstrable faith as displayed by an unbeliever (Matt 8:5-13, NIV).

Now here is the apostle Peter entering the house of a gentile and this was never done during the apostolic times. The Bible says, [As Peter entered the house; Cornelius met him and fell at his feet in reverence. But Peter made him get up. “Stand up,” he said, “I am only a man myself.” While talking with him, Peter went inside and found a large gathering of people. He said to them: “You are well aware that it is against our law for a Jew to associate with or visit a Gentile. But God has shown me that I should not call anyone impure or unclean. So when I was sent for, I came without raising any objection. May I ask why you sent for me?” Cornelius answered: “Three days ago I was in my house praying at this hour, at three in the afternoon. Suddenly a man in shining clothes stood before me and said, ‘Cornelius, God has heard your prayer and remembered your gifts to the poor,” (Acts 10:22-31, NIV). So God observed the gentile Cornelius’ gifts to the poor. Note that Cornelius the gentile would have normally been seen as impure and unclean, God showed the apostle Peter not to think him so. So God recognised the good done by the unbeliever, the atheist, the humanist, the skeptic, or the agnostic as well as the believer.

So why would some pastors think, a ministry not under the covering of a local church is unbiblical, though it is doing “good” to the poor or needy—whom Jesus calls “the least”? Clearly such a view by those pastors is wrong. Someone can do “good” even though they do not know Jesus Christ as their Lord and Saviour. What then is the advantage of doing good as a believer? Or is there any advantage at all? Surely God who created everything, all statues, and universal laws, is impartial and his laws he himself will never and cannot break. Thus for the “good” we do we will have blessings in accordance to what we do.

Even so, if we live a life of seeking to do good on every occasion, we will receive blessings for all that we do—without exception. But the Bible is clear that we all will die once as God has ordained (Heb 9:27) and then the judgement which determines where we will go after death. We are judged to be in heaven or hell for that is what Scripture says. This decision is based on other requirements which God has prescribed: repentance, acceptance of Jesus Christ as our Lord and Saviour; in other words, salvation through Christ by God’s grace (Eph. 2:8, 9).

So how we live matters along with what or whom we have made Lord of our lives. We have more than guidelines for living in the Holy Bible. In fact the purpose of the Bible is clear: “All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the servant of God may be thoroughly equipped for every good work,” (2 Tim 3:16-17). It is therefore logical that to know if what we are doing is biblical; we should check its standards, purpose, and intent against the values of the Bible. This is how I know that CREM is a Biblically run ministry. Jesus encourages us to serve the needy, the poor, the imprisoned, the sick, and those needing shelter when he said, “if you do it to the least of these, you do it to me,” (Matt. 25:40). CREM does not need the covering of a church. In fact, no humanitarian work does, but it makes sense for church to get busy obeying our Lord and Saviour Jesus Christ and serving “the least.”

Unmasking The Clear Conscience

A young Toronto, lawyer has brought me face to face with the legal and moral meaning of clear conscience.  Her conduct with an unrepresented party was unconscionable—to use a legal term.  The Pocket Dictionary of Canadian Law by Daphne A. Dukelow states the test for unconscionability is when “…there was inequality in the position of the parties due to the ignorance, need or distress of the weaker which would leave him [or her] in the power of the stronger coupled with proof of substantial unfairness in the bargain” (Thampson Carswell 2006, p. 478). 

In March 2008, the lawyer entered the court room early in the morning with confidence that she would be successful in a two day non-jury trial.  She told me, as I was the Court Clerk and Registrar that she was sure that the defendant would not show up.  She expected the matter to only go for half-day—which is the time she needed to present her case to the judge.  The pattern of the defendant in the course of their legal battles was not to attend any hearings or motions although the defendant would be properly served and invited. 

The case was a lawsuit against a middle aged sole proprietor who had to close down her thriving X-Ray and Ultrasound business.  Her lease was not renewed and the property management rented her space to a similar business.  Apparently upset, the defendant, it was alleged, damaged the premises as she removed her equipment.  To the lawyer’s surprise that morning, the defendant showed up as a self-represented party—unable to afford a lawyer.  They both left the court to talk.

About fifteen minutes later, the defendant returned inside the courtroom frightened, very insecure, and almost in tears.  She said to me the lawyer told her, “You know you are guilty and it is pointless contesting the allegations.”  As she described her conversation with the lawyer, I saw the fear in her eyes and I kept wondering why the bullying tactics by the lawyer—who seemed so pleasant when she entered the court room and spoke to me. 

The unrepresented party was unaware of court procedures and in her ignorance was almost convinced that the case was decided before it was even heard by the judge.  She asked, “What can I do?  Can that lawyer tell me these things?  I did nothing wrong?”  Of course as a court officer I am not a lawyer and therefore I cannot give advice.  I told her, that there was a legal clinic downstairs on the main floor and she can go there now before we start.  She did.

She returned five minutes late at the time for the court to start with a letter seeking adjournment to have a legal representative.  The lawyer was shocked at this and tried to initially object on the basis that she was not aware of the defendant’s intention to seek an adjournment.  The judge, as with all judges in the judiciary, was sympathetic to the lack of legal knowledge of the self-represented party and so allowed some latitude and granted the adjournment.  Of course, the lawyer argued that the defendant had more than enough time to search for a lawyer and only now has made this late and last minute tactic to delay the inevitable order. 

Further the lawyer submitted that her client has a right to have closure on this matter which is overdue.  It was during the young lawyer’s submissions I saw her belligerent and unconscionable attitudes.  She pretended to be sympathetic to the unrepresented party, but with the aim of seeking her client’s interest, for which she is paid, she often tried to overrun the defendant by often side tracking into giving evidence on the lawsuit rather than providing arguments why the matter should not be adjourned.

The lawsuit was for $45,000 [Canadian funds] in damages and the young lawyer was seeking an order to get a judgement for this.  A few weeks after, the shoddy evidence presented by the landlord through his young lawyer was an obvious indication why they were rushing to get judgement in absentia.  As I listened, I wondered, ‘Where is the heart of this young lawyer?’  When she spoke to me, she seemed so reasonable and understanding.  She clearly believed she was in the right and that the defendant was wrong and defiant.  Of course, I do not know the truth.  But I looked at the lawyer still wondering that she must have slept well in the nights in this case.  Perhaps she lives with a clear conscience that her behaviour is ethical—at least professionally so—and just.

I have been working for seven years as a Court Clerk and Registrar, listening to cases and speaking to lawyers, claimants, and judges.  I have always struggled with an understanding of the role of the human conscience in legal events.  I wondered how lawyers live with themselves.  How can they, at times, represent a client with an unreasonable position that obviously hurt and maim the emotional and financial life of the other party? 

Mentioning this to one senior lawyer and a Queen’s Counsel who both represented 130,000 families in a class action lawsuit, they both agreed with me.  It is a challenge to live with the kind of representation I just mentioned.  The senior lawyer said, “If I don’t believe my client or in the case, I cannot handle it.  My eyes and actions will give me away.  So I refuse such cases.” 

A clear conscience is one that is in harmony with the actions and thoughts of its host or the person claiming to have a clear conscience. A clear conscience may not necessarily be the ultimately peaceful “heart” due to the fact that the person’s conduct is Biblically based and the person’s character and actions glorifies God. A person with criminal values or a culprit sleeps well as his or her behaviour is in sync with his or her ugly and evil values. When the apostle Paul in Romans 9:1 speaks of his conscience being clear, he said, “I speak the truth in Christ—I am not lying, my conscience confirms it through the Holy Spirit.” [Read my book, When Conscience Speaks, for a more complete discussion on conscience and its functions and operations.]

Finding Our Heart

In his 1981 book The Way of the Heart, Henri J. M. Nouwen writes about the theology of compassion thus:

“It seems that the darkness is thicker than ever, that the powers of evil are more blatantly visible than ever, and that the children of God are being tested more severely than ever. During the last few years I have been wondering what it means to be a minister in such a situation. What is required of men and women who want to bring light into darkness, ‘to bring good news to the poor, to proclaim liberty to captive and to the blind new sight, to set the down trodden free, to proclaim the Lord’s year of favour’ (Luke 4:18-19)? What is required of a man or a woman who is called to enter fully into the turmoil and agony of the times and speak a word of hope?”

Nouwen has expressed my worry as a Christian better than I could.  For years I wondered, ‘How can I impact the lives of others about me?’ How can Christians show the love of Jesus Christ to the world—particularly to believers and unbelievers?  Do we need to become ascetics and live in the mountains and caves?  Can we not live in the world—among the humdrum of society with families, jobs, different economies of scale, and with the latest development in technology and science—and make a difference? 

As Christians, we know the Bible says, “we live in the world but not of this world.”  A simple fact, yet as a Christian I grappled with this biblical truth and pronouncement.  I have been working in the Superior and Appeal Courts of Ontario where the rights to homosexual marriages, religious pluralism, and faith in materialism are grounded.  In the light of the New Atheism, secular humanitarianism, and humanism, how can I show the uniqueness of Christlikeness as a Christian?

After I graduated from Tyndale Seminary, Toronto, with an MDiv in Education in 2001, starting an overseas education ministry was the last thing on my mind.  I simply loved to teach and desired to write.  A job as a Christian Educator with an emphasis on adult education seems ideal for me.  In fact, I was sure that was my calling.  I attended seminary with that in mind.  But God had other plans for me.

What about you? What is troubling you? What upsets you? What are you passionate about? Because I have been passionate about educating and serving the poor or underprivileged, I have been led in that area. So this is what CREM is all about. It is the results of one’s passion about helping to right a wrong in society or the world. Each of us can do a little. Do you not agree? Let our small individual efforts be added against the world’s wrong and evil; against the world’s injustice and unfairness. What do you think?

Is It Dangerous To Think Post Modernism New?

Here is a popular view which I picked up from the internet: “Postmodernism focuses on the relative truths of each person. In the postmodern world, understanding, interpretation is everything; reality only comes into being through our interpretations of what the world means to us individually.” There is so much talk still about postmodernism along with articles on the subject, many speak of it as a definite new age or new times our modern societies are experiencing. But is this really so?

In the book of Judges the Bible says, “In those days there was no king in Israel; every man did what was right in his own eyes,” (Judges 17:6; 21:25, NASB). This means that at times whatever was true for the Israelites, they did it. They forgot all about the signs and wonders God performed in freeing them from Egypt and while they roamed the desert. After Joshua died, God allowed the people kings who would act as agents of the divine will (Judges 2:16, NASB). Repeatedly, we see the people doing evil acts against God. He then punishes or disciples them; they thereafter repent and seek forgiveness. Following this, through the leadership of another judge—raised by God--forgiveness was granted. When the Judge dies, the people returned to living sinful lives. The cycle repeated itself.

Postmodernism, says Dr. William Lane Craig in his book, Reasonable Faith (pg. 18), “is a myth.” He says, it “is one of the craftiest deceptions that Satan has yet devised.” You see, postmodernism (post-modernism or after modernism) is leading us to believe that modernism is over. But Dr. Craig says that is untrue. In modernism or in the age of modernism humanity used reason and science to deny the supernatural. So anything we cannot prove with our five senses is left to “a matter of taste and emotive expression.”

Today atheism, agnosticism and general skepticism are alive and well. So if we think modernism is over, Satan wants us to put aside “our best weapons of logic and evidence” in defence of the gospel, according to Dr. Craig. As Christians, the Bible tells us that no matter where we are “put here for the defense of the gospel,” (Phil. 1:16, NIV). We are also supposed to “knock down the strongholds of human reasoning and to destroy false arguments,” (2 Cor. 10:4, NLT). So we need to know what is happening in our societies and neighbourhoods and families and respond reasonably and appropriately without fear and to do so “with gentleness and respect” (1 Pet. 3:15).

Do You Want to be a Winner or Loser?

Phil 3:8 says, “ Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ.” 

Everyone wants to win. No one wants to lose. Here is a hopeful information which is the truth: “…God our Savior… wants all people to be saved and to come to a knowledge of the truth” (1 Tim 2:3-4).

Society looks well and favourably on winners and looks down on losers. But society judges the winner by standards not in line with the Bible. Winning is often materialistic or related to materialism. Winning is often when people display glory for themselves but according to the Bible the glory should be given to God. All praises must be offered up to Him.

The apostle Paul gives us a good example in Philippians 3:8. Paul considers himself a winner as he has submitted his life to Jesus Christ as his Lord and Saviour. Paul has gained (1) knowledge of Christ; (2) righteousness of Christ and (3) the fellowship of Christ.  He was an educated Pharisee and despite his position. He had a great reputation as a scholar (Acts 26:24). He was proud of his Jewish heritage.

But later as a child of God he learned not only historical information about Jesus Christ; but he then had a personal relationship with the Lord as all practicing Christians do. Paul was spiritually bankrupt as a Pharisee, though righteousness was his goal then; but submitting to Christ as his Lord, he got rid of self-righteousness as a Pharisee and got the righteousness of Christ (1 Cor. 3:9). He also got fellowship with Christ as he prayed and obeyed Jesus in his Christian Walk (Phil. 3:10-11).

So what must we do if we want to be a winner? The Bible says, ‘for, “Everyone who calls on the name of the Lord will be saved.” (Rom. 10:13).’ How then being saved makes us winners and not losers? When we are saved we are winners as we have eternal life with Christ; without salvation, we are losers as we have eternal death.

Can God Make Mistakes?

A few days ago, I have listened to a news station that interviewed an author of a new Bible with helps, who said that some of the Bible is in error. This author is well-known and taught Sunday school for more than 25 years. In his Bible with commentaries, he stated some of the errors of the Bibles so in summary he says the Bible is God’s Word but there are some parts that are fallible and others not—some parts with errors and other parts true.

But here is the problem we face. It is a problem in logic and later common sense.

God cannot err;

The Bible is God’s Word,

Therefore the Bible cannot err.

This is basic logic. So what is this author talking about? Once we are certain the integrity of the initial writings or Scriptures are intact as well as its copies, then there ought not to be any errors found. Scholars and Biblical researchers for years have proven the correctness of the Bible and the copies found, so what are the errors this well-known author is talking about.

He mentioned that the Bible is wrong about its view on homosexuality. He has plainly stated that he sees nothing wrong about people being gay naturally and that homosexuality is not a sin. So he is saying the apostle Paul is in error in (Romans 1:26-27, NIV):

^"26 Because of this, God gave them over to shameful lusts. Even their women exchanged natural sexual relations for unnatural ones. ²⁷ In the same way the men also abandoned natural relations with women and were inflamed with lust for one another. Men committed shameful acts with other men, and received in themselves the due penalty for their error.”

We have to be careful of the individual Bibles written; we have to be careful of those special Bibles written by a popular pastor or prominent public figure claiming to be a Christian. Then, such a popular person putting their individual interpretations of God’s Word, is dangerous.

Because of the author’s popularity, our children—young people and teens—can be fooled. Many adults who do not have knowledge will be fooled. In (Hosea 4:6, NASB), the Bible says, “My people are destroyed for lack of knowledge.  “The Bible advises, “But examine everything carefully; hold fast to that which is good;” (1 Thess. 5:21, NASB).   

Why Should I Be Good?

To answer this question we have to keep in mind people have different meanings of “what is the good or what goodness is?” ‘Why should I be good?’ is an ethical question.  It implies that an appraisal has to be been done by myself and or others of my behaviour.  This appraisal would determine the right things I have done, thought, or felt.  From this, we can therefore formulate the moral law. Therefore there must be a lawgiver.  To refer to “the right things,” I am suggesting there are ‘wrong things’ too.  For how can I affirm one, unless I believe that the other exists?  The next challenge is what is right for me, may not be right for another person. This is the attitude the world is pushing and even doing so to our children in high schools and youths attending colleges or universities.

Ethics, according to The Cambridge Dictionary of Philosophy, is “the general study of right action” which “concerns the principles of right and wrong that govern our choices and pursuits.” (p. 286).  The German philosopher, Immanuel Kant, as explained in A Brief History of Western Philosophy, says, “the only thing that is good without qualification is good will” (Kenny, A. p. 270).  He says to act with duty is to exhibit this good will. Still he has not said what good means and by what standards are we to judge it.

Duty implies purpose.  This purpose is beneficial to both the individual and others.  Purpose seeks peace and activates goodness.  It motivates us to fulfill our natural duties in agreement with the moral law.  Now which moral law is Kant talking about? For if morality is different for different people then Kant maybe referring to some moral law that might be universal or accepted by all people. But here we have two ideas: (1) a moral law that is different for different people and (2) a moral law that is accepted by all persons. Now we have to wonder how did this moral law came about, for all people. Also we still have to be clear on how moral laws for different groups of people or different cultures or religions come about. 

Clearly we have a problem here. We have a problem of different standards. Can all these standards be right? Should there be one universal standard of right and wrong? Who will decide on these standards? God? What about people who do not believe in God? Whose standards will they accept or live by? Can we have goodness or can a person be good without God or belief in God? Who is to judge or decide on this question? Clearly there are many activities that are right for a Muslim, Hindu, Christian, Buddhist, Zoroastrian or Jew that vary. There are some that are common like “don’t steal;” “don’t kill” and so on. So how can we deal with the problem in society? How can we truthfully be fair to all people—no matter their country, class or creed? This question every individual has to deal with for it is real. So the question is not only, “Why Should I Be Good?” It is also, “How Can I Be Good?”

For me as a Christian it is simple. Be Christlike. The Bible says, "Imitate God," (Ephesians 5:1). The apostle Pauls says, "Imitate me as I imitate Christ," (1 Cor. 11:1). The Bible is God's Word, (2 Tim. 3:16). God's Word cannot be broken (John 10:35). But others will disagree of course.

Pain, Suffering, and Euthanasia

Do we have the right to end our own lives? Should doctor assisted suicides be made law? I read a flyer recently where it is doctor assisted suicide was legal on one country—even for teenagers. I was shocked. Now everyone gets pain; we all suffer to varying degrees; and some of us suffer so much pain daily in sickness that we just cannot take it anymore. We cannot move any of our limbs and we feel like vegetables and forever being attended too. I should not personalise or generalise this at all for I personally never had such experience. Good God I pray I don’t.

Such persons living with extreme pain and can’t go to the washroom by themselves or feed themselves often, according to many reports wish to die. But the argument continues even today. Do we have the right to end our own lives? Should doctor assisted suicides be made law? Some argue it is their own lives and bodies and they have free will so it is their right. Another view is that God created and gave life and human beings have no right to take lives. It is a matter for Him who gave and sustains life.

The thing that is most troubling is that many of us argue that it is wrong to take make euthanasia legal in some circumstances. But we argue this view often are not in daily pain and have to live our lives dependant on others. What is life? What is the meaning of life lived in this fashion. It is interesting to have the views of others. How does salvation work here? What then of the view of Karma? Feel free to share below.

God called But No one Answered

Is it our nature to be good or evil? Why is disobedience so easy? We get a little knowledge and we have pride; we discover a natural law and can heal some diseases, we no longer need God; we can replace organs and found remedies to many sicknesses and we replace science and medicine along with technology with God. We begin to question with cosmology whether or not God exists. We feel we have the right to choose and this choice depends on the person choosing.

God says, “I called, but no one answered; I spoke, but they did not listen. And they did evil in My sight and chose that in which I did not delight,” (Isaiah 66:4). This message is true today as it was at the time Isaiah stated it. God is passionately concerned about us. We humans are bent on doing evil. God wants all of us to be with Him in heaven. But the waywardness in Genesis is seen daily. Pride and disobedience.

Again in Ezekiel 18:23, 31-32, God asks, “Do I have any pleasure in the death of the wicked? … Why will you die, O house of Israel? For I have no pleasure in the death of anyone who dies… Therefore, repent and live.” God truly wants all of us to be saved and have eternal life with Him.

But our hearts are so evil and tend easily to sin rather than to do good. Pop-psychology likes to say that everyone is basically good. That is our nature; but the Bible tells us differently. 

Too Busy To Go To Church

Recently one of the four horsemen of atheism, popularly called New Atheism, died. Many Christians prayed for him while he was ill and many had liked and admired him although they disagreed with him. The persons I come in contact with who said either they are atheists or agnostics, don’t see the value of church in society. Many friends who say they are Christians, are too busy to go to church but state that they regularly watch and contribute to a Television Ministry.  But should these ministries replace church attendance or should they be additional channels to help us build and feed ourselves?

Though theism or the belief in God is on the rise, the horsemen and sceptics continue in their work of publicly giving arguments why society does not need church or religion. One reason that many believers have held on to and use is that “they are too busy.” Our jobs now have us working on Sundays and some 24/7 that our financial needs make it easy for us to say, “we are too busy for church.” We need money for food, clothes, housing, education, medication, and all key services. Who can tell a believer or any individual, “make time for community worship!” in the face of an employer insisting work on Sundays or at other times where there is Bible study or prayer meeting?

Are you too busy for church? Have the sceptics given you sufficient arguments and reason to forget community worship?

The Reason for the Season

We have focussed so much on the material and monetary benefits of Christmas time that it seems we have lost the knowlege of the real reason for this season. Christmas is supposed to be the celebration of the birth of our Lord and Saviour Jesus Christ. Surely now there were pagan celebration around this time of the year, but the name Christmas Holidays points only to the joy of the birth of Jesus Christ.

This is sad. Without Jesus Christ we have no salvation, no empowerment by His Holy Spirit to achieve true success in life. The Bible tells us that "we" can do all things through Christ who gives us strength. Since through him all things were made and in him we have life everlasting.