The New Morality

“In a time of universal deceit, telling the truth is a revolutionary act.”—George Orwell

The Ten Commandments are out, and the New Morality is in. While these new decrees for the West didn’t come with claps of thunder and a voice from heaven, they’re embraced with equal religious fervour.

To be sure, as far as rules go, they’re reasonable, civilised and well-intentioned. What’s concerning isn’t the principles per se, but that their loudest preachers only practice them when it’s convenient.

Perhaps this disparity between word and deed can be chalked down to simple human failing. But deep down, I fear that the New Moralists (I’m referring here to political, cultural and media elites) remain unconvinced of their own morality, and that they’re just using it to manipulate and get their way.

Could such dark suspicions be true? Let’s see.

1. Tolerate all points of view

The first rule of the New Morality is that all perspectives must be tolerated; that people should have their point of view heard, understood and respected.

This sounds wonderful, but if you haven’t noticed, the New Moralists only tolerate points of view they already agree with. If you hold a belief that they consider bigoted, suddenly they don’t tolerate you. Watch them become bigoted as they put you in your place.

2. Lay prejudice aside

The second rule of the New Morality is that prejudice must stop. People shouldn’t be treated better or worse because of their sexual orientation, ethnicity, religious belief or gender.

Martin Luther King Jr. said it best: “I have a dream that my four little children… will not be judged by the colour of their skin, but by the content of their character.”

“What’s concerning isn’t the principles per se, but that their loudest preachers only practice them when it’s convenient.”

So it’s curious when the New Moralists divide society up into minority groups, ranking them by who feels the most offended. In this new system, it’s apparently clear from the outset that my privilege as a straight white Christian male makes me narrow-minded and suspect. Did you catch the irony?

3. Don’t judge the morality of others

The third rule of the New Morality is that it’s not your place to judge someone else’s moral choices. After all, it’s 2017 and people should be free to choose the lifestyle that makes them happy, so long as no one gets hurt.

This too works to a point. But if your moral convictions offend a New Moralist, watch how quickly they judge you. You’ll soon learn which of your moral standards they deem good and worth celebrating, and which are evil and must be shouted down.

4. Let people speak for themselves

The fourth rule of the New Morality is that everyone should be allowed to speak for themselves. It’s not fair to articulate another person’s worldview or experiences for them.

This rule is honoured—until a terror attack takes place. When the terrorists identify with a particular religion, prophet and sacred text, the New Moralists swiftly muzzle them, assuring us that the attackers’ motives couldn’t possibly relate to such things.

“It’s curious when the New Moralists divide society up into minority groups, ranking them by who feels the most offended.”

But wouldn’t the terrorists be best placed to inform us of the beliefs that animated their violence? Shouldn’t they be allowed to speak for themselves?

5. Never blame the victim

The fifth rule of the New Morality is that a victim is never to blame for crimes committed against them. It is a gross injustice to suggest, for instance, that a victim of domestic violence or sexual assault is responsible for the unspeakable horror they’ve endured.

I couldn’t agree more. So I’m astounded when an act of terrorism is committed against citizens of a western nation and the New Moralists blame the citizens of that same nation, claiming they’d first socially alienated the terrorists, provoking the attack.

In any other scenario, such victim-blaming would lead to unfettered outrage. Why is it acceptable—and the exception—in the case of terrorism?

6. Stand up for the oppressed

The sixth rule of the New Morality is that we should stand up for the rights of oppressed minorities and alleviate their suffering. The more mistreated a group is, the more they deserve our care and compassion.

If that’s true—and it is—why are the New Moralists near silent when it comes to the oppression of women and the sexually diverse in Middle Eastern countries? Female genital mutilation, forced child marriage, and capital punishment for homosexuals have to be among the most barbaric injustices of the 21st century. Why do the New Moralists pay no mind?

“Perhaps this disparity between word and deed can be chalked down to simple human failing. But deep down, I fear that the New Moralists are just using these rules to manipulate and get their way.”

And why are they silent about the persecution of Christians in the same lands? A hundred years ago, followers of Jesus made up around 14% of the Middle East’s population. Unrelenting persecution—most of it in the last decade—has decimated these communities, reducing them to less than 4%. Why is anyone who speaks up for them accused of favouritism?

The Real Agenda

None of this makes sense.

The New Morality is a strange beast. On closer inspection, it’s everything it claims to abhor: it’s intolerant and prejudicial; often judgmental and condemning; at times guilty of victim blaming, silencing the moral agent, and ignoring certain oppressed minorities.

Sure, we all fail from time to time. And to be sure, the New Morality’s failures are mingled with a great deal of good intention. What’s concerning though isn’t its failures, but its straight-up dishonesty.

Instead of pretending to stand for equality, it should have just been honest about the minorities it favours and the ones it disregards. Instead of claiming to be open and tolerant, it should have just told us which morals and viewpoints it despises. It’s not like we can’t tell anyway.

“The New Morality is a strange beast. On closer inspection, it’s everything it claims to abhor.”

If unbiased compassion isn’t the agenda of the New Morality, what is? Is it to dismantle capitalism, to make organised religion pay for its sins, or to impose a new form of Marxism?

Any answer to this question would sound like conspiracy theory, so I’ll just let you make up your own mind. In reality, all who join the movement do so for their own diverse reasons, so there’s little point trying to identify a single cause. One uniting factor seems to be the love of power which is just as strong in the New Morality as it was in the institutions it overthrew.

A Path Back to Sanity

Let me emphatically state that it is a virtue to tolerate the viewpoints of others, to lay aside prejudice, be temperate in judgment, to let people speak for themselves, and to protect victims and all who are oppressed.

But may it also be seen that these aren’t virtues simply because we decided they were. If humans determine what’s right and wrong in any given age, then we can also choose when to apply our new rules, and when not to. And that’s precisely the chaos we’re seeing take place.

“Without accountability to our Creator, all we can hope for is another cruel, self-righteous cult to rival all the others.”

These principles are good in every age precisely because they’re an accurate reflection of the One who made us. God has revealed himself as impeccably tolerant (Ex. 34:6), unprejudiced (Rom. 2:11) and slow to judge (Ps. 86:5). He hears us out when we express ourselves (Ps. 56:8), he stands up for the victim (Ps. 34:18) and he fights for the oppressed (Ps. 9:9).

The New Moralists may despise the Christian worldview, but they’re more deeply indebted to it than they know or care to admit. Their rules come to us almost unedited from the pages of Scripture.

Sadly, what the New Morality demonstrates is that, cut loose from the God who is there, even the best morals can quickly spiral downwards into manipulation. Without accountability to our Creator and his Spirit empowering us to live up to our restored humanity, all we can hope for is another cruel, self-righteous cult to rival all the others.

Yes, we live in a secular world. The Bible is not and never should be the law of our land. But in an age of such ubiquitous moral confusion, the book that shaped the West may just be reemerging as more relevant than we ever imagined.

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I Ate No Food for a Week: Here’s What I Learnt

The irony isn’t lost on me: Jesus said if we draw attention to ourselves when we fast, the attention we get will be our only reward.

But I’m convinced that as 21st century believers, Jesus’ principle of discreetness in Matthew 6 is almost all we think about when we think about fasting. That means almost no one talks about fasting, which means almost no one practices it anymore.

So maybe I’ve just lost my reward. But it’s a sacrifice I’m willing to make if I can stir some thoughts about the forgotten discipline of fasting, and help restore it to a place of normality in the Christian life.

Here are three really valuable lessons I learnt from my week of fasting.

1. Food competes with God for my affections

Food is a really good gift from God. But even good gifts from God can compete with him for our affections.

Over and over again this week I found myself thinking instinctively of food as the place to find comfort when my day had been hard or I’d faced a challenge. Apparently this is how I regularly think—but it took a week without food for me to notice.

“Even good gifts from God can compete with him for our affections.”

I experienced very few hunger pains and almost no drop in energy throughout the week.* The confronting conclusion this lead me to is that I don’t actually need food anywhere near as much as I think I do. Mostly, I just like it, and the comfort it brings.

And there’s nothing wrong with that—except when food is my first place of refuge. That’s a title that Jesus is jealous for. He wants to be the all-satisfying one for me.

Psalm 84:2 says, “My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God.” The constant companionship of an empty stomach taught me this truth like no amount of prayer, reading or meditation ever could.

*Being a working week, I chose to still drink some tea, coffee, juice and broth—so it was either this or an intervention from God that sustained me.

2. The spirit thrives when the flesh is subdued

By day three or four I had a clarity of mind that I’ve rarely experienced. The best way I can describe it is that my flesh began to diminish, giving way for my spirit to be more in control.

“Fasting is an undiscovered shortcut in learning how to walk by the Spirit.”

In certain conversations, I found myself with words of wisdom and insight that surprised me. When I prayed with others, my mind was sharp and my requests felt more impassioned than normal.

The single greatest takeaway of the week was how the self-control I was practicing with food transferred directly to other areas of my life. Temptations I normally struggle with were noticeably weakened. I told my hunger to bow to Jesus, and it turned out that other desires bowed too.

Our culture believes the myth that indulging every appetite—whether for entertainment or sex or food—is the way to true freedom and happiness. In reality, that path leads to slavery and addiction.

“I told my hunger to bow to Jesus, and it turned out that other desires bowed too.”

The self-control I discovered in fasting felt like the very opposite. I wasn’t playing slave to my desires. After all, true freedom is the ability to say no, not just yes.

I’ve come to believe that fasting is an undiscovered shortcut in learning how to walk by the Spirit so that we don’t gratify the desires of the flesh (Gal. 5:16).

3. Fasting is a means, not an end

Given that I haven’t done it much before, this week I found myself becoming preoccupied with the physical aspects of fasting. In fact, towards the end of the week, I almost lost sight of why I began. If it has no greater purpose, not eating is a strange thing to do and has little value.

“Fasting isn’t an end in itself: it’s a means to seek the presence of God.”

I had to remind myself that biblical fasting isn’t a detox program, and it’s not some form of self-suffering or hunger strike. For all the purposes it has in Scripture—discipline, insight, answered prayer, spiritual breakthrough—its primary purpose is actually to draw near to God.

In a busy week, I found some time to do that. But next time I fast, I’ll be looking to leverage more value out of my fast: more time to be alone with God, to meet and pray with others, to read, and listen to teaching, and ponder. The reason I will is because fasting isn’t an end in itself: it’s a means to seek the presence of God.

The lessons I learnt this week have been invaluable, and I hope they’ve stirred something in you. If they have that’s good, because Jesus didn’t begin his teaching on fasting with the words, “If you fast…” but rather, “When you fast…”

He’s assuming we’ll be doing it again.

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