Christian Ethics

Tom Holland, author of the recently published “Dominion: How the Christian Revolution Remade the World,” has done a great service to current discussions on the relationship between Christianity and Western civilization.

In the wake of George Floyd’s death and the deaths of so many others, a Christian response to injustice means that if black lives matter to Jesus, then black lives must matter to those who claim to be his followers.

Because the war analogy breaks down and causes problems, comparing the COVID-19 pandemic to natural disasters like hurricanes makes more sense and helps society think through current dilemmas.

Three decades after the Cold War’s end, do we still need a nuclear arsenal today? Edward Ifft thinks not and in Christianity Today urges his fellow Christians to believe likewise. Peter Feaver, William Inboden, and Michael Singh disagree.

Is secularism taking hold? Is paganism reemerging? Do we live in a strange time characterized by a return to paganism, though with Christian characteristics? Whichever account is correct has implications for America in the aftermath of George Floyd’s death.

Worship of a new deity, “Healthiness,” has only a passing resemblance to actual health. This new god is part of a small pantheon that centers around the chief deity, a “Science” that supposedly holds the key to understanding everything in the universe, from morality to medicine.

Abraham Kuyper unquestionably had his failures and his blind spots. But he also labored to find balanced and faithful Christian realist positions on international affairs. We would do well to imitate those principles today.

What does the Bible teach us about nuclear weapons treaties? Nothing. That’s right. Nothing. If one scours their Bibles, they will find not one single passage that tells us what God thinks about nuclear non-proliferation treaties.

We have an introductory, if provisional, picture of anti-Revolutionary foreign policy and Abraham Kuyper’s platform coming into the highest political office in the Netherlands in the early twentieth century. How did this platform fair? What “necessary adjustments” (as Kuyper called them) did he need to make between his Calvinistic international theory and the actual work of foreign policy?