Do we have a “right” to health care?


Yes, and no. How we answer depends a great deal on what we mean by “right.” A right can be that which sound ethics requires that no one take away from me. Our forefathers, for instance, argued that we have an inalienable right to keep and bear arms. It would be wrong for the state, or my neighbor, to take from me any of my guns. Or, on the other hand, too often a right is understood as that which others have an obligation to provide for me. Taking the second amendment here, I doubt anyone would argue that my right to keep and bear arms means that the state has the right to tax you in order to pay for me to have a gun. Politically speaking, in other words, rights rightly understood are more about what the state may not do to restrain me than they are about what the state must provide me.

Do I, for instance, have a right to high-speed internet access? A smart phone? I hope we can all agree that the state would be wrong to forbid me to have these things. In that sense these things are within my rights. On the other hand, I hope we haven’t yet sunk so deeply into an entitlement mindset that any of you would suggest that the state has an obligation to provide any of these things for me. There was a time when I only had a dumb cell phone, the kind you get for free when you sign up for service. I didn’t have an I-phone because I couldn’t afford one. Is it right that some people should have I-phones, while I have to actually push real buttons on my phone? Of course it’s right and fair.

Health care, though, that’s not a luxury is it? Aren’t we all due the basic necessities? No, we’re not. Where, I wonder, would one find in the Bible, or in the Constitution, anything that suggests that the state has the right to tax my neighbor in order to provide health care for me? Or more basic still, food for me? Why then are we debating this at all? Every member of Congress, and the President of these United States, swears an oath to protect and defend the Constitution. Every professing Christian recognizes the Bible as our alone ultimate authority. So again, why the debate?

Because when we want something and can’t afford it, we’re quite content to ask the government to tax others to pay for it. This crosses the political spectrum. We think the good guys want limited government and the bad guys unlimited government. Yet I remember like it was yesterday the standard bearers of limited government arguing against Obamacare not because it was federal overreach but because it would damage LBJcare, Medicaid. No, that debate isn’t about freedom versus tyranny. It is instead about one group of socialists dickering with another group of socialists about who will receive what piece of the pie that was wrongly stolen from others. All because we’re so wrong about rights.

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Psalm 15; Curating Books, The Auschwitz Librarian

Today’s Jesus Changes Everything Podcast

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Beam Me Up

Jesus knew of what He spoke when He warned us to look out for the beam in our own eyes before getting too concerned about the speck in the eye of our brother. Our problem, having been forewarned by Jesus, is that we seek, through the diabolical art of simultaneous translation, to shrink this warning down to size. That is, we escape the far reaching implications of this command by turning it into a mere warning against hypocrisy. We fail to meet this standard, we seem to reason, only in those instances wherein the mote and the speck are of exactly the same genus, species and phylum. We think Jesus is telling us only that we should not remove the speck of sin a in our neighbor if we are more guilty of a more egregious form of sin A. Certainly a failure here carries with it a special flavor of hypocrisy that must be sweet to the lips of the serpent. But we ought to realize that the issue is the relative size of the sins, not the relative ontological closeness of the sins.

If my friend, for instance, misused his computer as is the manner of too many men, and I, on the other hand, availed myself of the services of “working women” I would certainly run afoul of this warning if I got in his face about the computer. The same is true, however, if my friend is a touch stingy, and I confront him on it while I am up to my eyeballs in the fear of men. The warning hits home corporately if his tradition has not sufficiently entered into the necessary implications of the sovereignty of God, and my tradition is given to profound intellectual pride. Truth be told, my tradition is given to profound intellectual pride. All those who are persuaded that their minds are the cat’s meow will, at least for a time, visit the world of the Reformed. And they will feel right at home. There together we will use our great intellects to catalog the theological errors of our neighbors. We will look down our noses at the poor benighted fools who use canned and inaccurate spiels to bring in the lost, while we do nothing to bring in the lost. We will show our impiety by mocking the Gnostic tinged piety of those with tender consciences in our midst, while our robust consciences throw genuine guilt off like so much dandruff.

We will focus more clearly on the sin in our own lives, those beams that so blind us, as we seek to better tend our own gardens. We will do that when we begin all our intellectual exercises, even all our spiritual exercises by asking this question first- where is my sin in all this? Here, though, is the glorious promise. The upside down economy of the Lord Jesus applies here as well. That is, even as we must be last to be first, we must die to live, so we must turn inward, looking to our own sins and our own weaknesses if we really want to change the world. Removing beams in our own eyes will have far greater global impact than going in a speck hunt in the eyes of our neighbors. I want to change the world. It must, however, begin with me.

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Extremism; Evangelical High Places

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“Meeting Jesus” meets tonight.


Dunamis Fellowship and Sovereign Grace Fellowship continue our weekly Bible study at 7 eastern. Tonight we continue, Meeting Jesus. All are welcome to attend. Come early (6:15) and we’ll feed you. You can also watch on Facebook Live, RC-Lisa Sproul. We hope you join us .

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What is Christian Nationalism?

No one, I suspect, would argue that the United States is perfect, nor ever has been. There have always been and always will be plenty of national failures to repent over. No one, however, would either take the position that the United States is the most evil nation the world has ever known. Almost every Christian in the country can agree that while we are citizens of the kingdom of Christ, the country He has placed us in is blessed but flawed.

Which is why it seems rather strange to me that one of the things Christians have been fighting over of late is “Christian nationalism.” All of us are on the same spectrum. None of us are on either extreme edge. Shouldn’t we be able to get along better? I have something of a heavy foot. Anyone who has ever taken a ride with me will quickly confirm that truth. I have, however, plenty of times, had cars go screaming past me. I have had pokey drives hold me up, often even in the left lane. I see myself as smack dab in the middle, not of a lane, but the spectrum of drivers. Those whizzing past me are crazy people. Those holding me up drive people crazy.

So it is with patriotism. I get annoyed when Christians wrap the gospel up in the American flag. I cringe when local churches ask the congregation to say the Pledge of Allegiance. I’m frustrated that so many of those who love and rejoice over our founding principles seem to have no clue that those principles have long since been trampled underfoot of Leviathan. But because those principles continue to be trampled underfoot even in our churches (or perhaps I should say outside our churches since we seem to have to wait for Caesar to give us permission to go inside), because I have deep and profound distrust of the party of death, its president, its various governors and its Chief Priest, the witchdoctor Jabjab, this makes me in the eyes of some guilty of Christian nationalism.

“Christian nationalism” is either the fever dream of those caught in the throes of Trump Derangement Syndrome or as rare as polio. Those screeching about it as some grave danger are the same ones who told us we’d all die if we left our homes, if we travelled abroad, if we didn’t get jabbed, if we didn’t wear masks. It is front and center of the strategy of the left to quell the principled right. It is Big Eva wearing the letterman’s jacket of that big man on campus, the quarterback of the Social Respectability team.

Do not miss the irony. One earns the epithet “Christian nationalist” simply by not embracing the ideology of the reigning power of our nation. One will be cast out of polite society for not toeing the party line. It’s the Christian version of Antifa, attacking lovers of liberty by fascistically denouncing and de-platforming them as fascists. The solution is not to wave the flag harder, but to trust the true King more fully. All authority in heaven and on earth has been given unto Him. Let us be of good cheer, for He has already overcome the world.

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US In Ukraine?

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Forever Friend, Chuck Miceli; My G-G-Generation

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Our Fundamentalist Betters

It is no new insight to note that in America the evangelical church is worldly and anemic. We are so earthly minded that we are no heavenly good. The anemia comes from the worldliness. But whence comes the worldliness? Like any other sin, we have options for placing its advent. We could argue that it began with the latest fad to hit the church. Or we could go back to the beginning, to the garden. Both have their advantages. It might be more helpful, however, to see the beginning of this descent at the height of the fundamentalist-modernist controversy.

Fundamentalism is so named for a fundamental reason. It was a movement that concerned itself with affirming, defending, and maintaining the fundamentals of the faith. As a movement, it affirmed the authority of the Bible. It affirmed the accounts therein of creation, of miracles, of the virgin birth, of the death and resurrection of Jesus. It affirmed the necessity of conversion through faith in the finished work of Christ. It affirmed, in short, the defining issues of historical evangelicalism. Why, then, isn’t the controversy called “the evangelical-modernist” controversy? To get at that answer we must ask another. What is it that distinguishes evangelicals and fundamentalists? Suddenly our problem becomes clear. An evangelical is a fundamentalist that wants the respect of modernists, and sells his soul to get it.

That is to say, the difference between a fundamentalist and an evangelical isn’t the content of their respective beliefs, but the way in which those beliefs are held. Fundamentalists, to their credit, clung to the fundamentals like a pit bull on a t-bone. There was nothing attractive or sophisticated about it, but everyone knew you’d never tear the two apart. The evangelical, on the other hand, sought to find, at least culturally, a middle ground. Yes, we believe in the authority of the Bible, but we believe it for nice, professional, academic reasons. Indeed, all that we believe we believe for nice, professional, academic reasons. What separates evangelicals from fundamentalists is that we evangelicals don’t breathe fire, and we have fancy degrees hanging in our studies, instead of pictures of Billy Sunday. We evangelicals are they who cut this deal with the modernists, “We will call you brother, if you will call us scholar.”

Please don’t misunderstand. The point isn’t that the right way to believe in the fundamentals is to be stupid. Instead, the point is that the right way to believe in the fundamentals is with a holy indifference to what others think about us. Anything less leads us right where we are. That is, any movement that begins with a fear of those we are seeking to win has already been won by those that are feared. We thought we were defending the fundamentals, but we were giving away the store. Weakness disguised as compromise compromised our convictions, and exposed our weakness. Because we were too worldly to not care, we have become too worldly to matter.

We still follow that same path today. For fear of offending the lost, we will not tell them they are lost. For fear of looking narrow and close-minded, we have made peace not just with the deadly secularism of modernism, but with the doubly deadly folly of postmodernism. There the culture itself reflects our uncertainty, refusing to make affirmations, just like us. In our pride we have embraced a humility that won’t stand for anything.

Our Shepherd, however, calls us to a different path. He tells us that having those outside the faith revile us for our faith is something to be sought, not something to be avoided, that those who experience the disdain of the world for His name’s sake are blessed. The fundamentalists of the last century were laughed at and scorned. And for that they earned the praise of Jesus. May we find the courage not only to affirm the fundamentals, but may we be given a double portion of the spirit of the fundamentalists. They fought the good fight, while we collaborated. They kept the faith, while we merely kept our positions in our communities. May we learn to fear no man, and to fear God. For such is the beginning of wisdom.

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Is Christianity a religion or a relationship?

Today’s Jesus Changes Everything Podcast

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