Most US presidents have had a spiritual “advisor” of some sort. For President Lincoln it was Dr. James D. Smith (when he lived in Springfield) and Rev. Phineas D. Gurley (when he resided in the White House). For President’s Eisenhower and Nixon, it was Billy Graham. President Obama turned to Rick Warren of Saddleback Church in California. In November 2019, Pastor Paula White-Cain joined the Trump administration as an advisor to President Trump’s Faith and Opportunity Initiative, which aims to give religious groups more of a voice in government programs devoted to issues like defending religious liberty and fighting poverty.

Wisdom is a curious term, often difficult to define. The Bible presents wisdom as a practical outworking of profound truths centered in God’s Word. Several times it affirms that “The fear of the LORD is the beginning of wisdom” (e.g., Psalm 111:10; Proverbs 1:7). The wisdom literature of the Old Testament further adds terms such as prudence, discernment, understanding, and discretion to characteristics of wisdom. As we begin 2020, perhaps it is beneficial to refresh our understanding of what a life of wisdom looks like.

In late November 2019, my wife and I saw the movie, “A Beautiful Day in the Neighborhood.” Arguably one of the best movies of 2019, it stars Tom Hanks as Fred Rogers, the host of the popular PBS program Mister Rogers’s Neighborhood, which aired from 1968 through 2001.

In Charles Dickens’s “A Christmas Carol,” the dialogue between the ghost of Jacob Marley and Ebenezer Scrooge is most enlightening. As Scrooge protests Marley’s intervention, he declares that Marley “was always a good man of business,” to which Marley responds: “Business! . . . Mankind was my business. The common welfare was my business: charity, mercy, forbearance, benevolence, were all my business.” The feverish materialism of the Christmas season seems to side with Scrooge’s miserly greed, not Marley’s redeemed perspective.

In 1947 C.S. Lewis published The Abolition of Man, in which he charted the “negation of human dignity in the name of progress.” He lived long enough to see the accuracy of his assessment: “For the power of Man to make himself what he pleases means, as we have seen, the power of some men to make other men what they please.” Historian Joseph Loconte of King’s College speaks of “an echo of another era of medical innovation amid moral ambiguity.”

A pro-life position involves consistency and an adherence to the value of human life at any stage in its development. Humans are valuable because they bear God’s image, which means both a fetus or a 90-year old are of infinite worth and value to God—and therefore to us. Fighting for pro-life consistency means fighting for children who need love and care, whether in the womb or as an infant. For that reason many evangelical Christians devote their lives to foster care, adoption and “similar services to vulnerable children.

Medical doctors are beginning to link the devastating wave of lung injuries and deaths to the vaping of marijuana. [Invented in China in the early 2000s, vaping refers to an “electronic cigarette,” which uses heating elements to vaporize liquids, usually containing nicotine, but now also containing an ingredient from marijuana.]

According to a recent study released by the Pew Research Center, the ranks of people who do not adhere to any faith in the US are growing and church attendance has fallen sharply.  The Pew study demonstrates the triumph of personal autonomy and provides further confirmation that we are now living in a Postmodern, Post-Christian
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The American democratic experiment is in trouble. Founded on the principles of equality and liberty of all citizens before the law, the Constitution protects the “free exercise” of religious beliefs in the First Amendment. Throughout the history of this Republic, the national government has fought to protect the free exercise of religious beliefs.

Most church historians trace the birth of modern evangelicalism to the late 1940s into the early 1950s. Christian leaders such as Billy Graham, Carl Henry and Harold John Okenga, lamenting the separatism and anti-intellectualism of Fundamentalist leaders, organized an institutional separation from Fundamentalism.