The horrid murder of a black man—a human being with full God-given dignity and responsibilities to glorify His Creator and to protect His world while also producing goods and services that serve his neighbor— by a white policeman on May 25 has unleashed what a neighbor called “demonic forces.” Thousands of youth (of all races, not just blacks) are rampaging and looting and burning and destroying at will as I write.
Human beings were created to utilize our productive capacities in order to design products and services that lovingly serve our neighbors. Unless we understand that, many societies will continue to produce little wealth and, instead, wallow in poverty.
Recently, Academy executive director Dr. Bob Osburn was invited to participate in a symposium, led by Dr. Mitch Pearlstein, founder of the Center of the American Experiment, on personal responsibility in education. Enjoy the entire symposium (and the 40-some authors), or go to pages 40-41 to read Dr. Osburn’s thoughts on this topic.
Demand-sharing fuels corruption and a host of distorted behaviors that result in widespread poverty. Until demand-sharing ends, poverty will remain pervasive throughout much of the world. There are at least five reasons that demand-sharing is dangerous.
The American-born Prosperity Gospel is ravaging, consuming, clear-cutting Africa and elsewhere. American prosperity preachers like Kenneth Copeland, Joel Osteen, Paula White, T D. Jakes, Benny Hinn, and a host of others bask in immense wealth at the expense of millions of lower and middle-income folks here. But, in Africa hundreds of millions of dirt-poor folks are being harmed by this successfully exported heresy.
The Wall Street Journal this past week called it the “new war against Africa’s Christians.” My friend, Dr. Musa Filibus, Archbishop of Nigeria’s 2-million strong Lutheran church and current president of the Lutheran World Federation, has been pleading for several years: “Christians are dying here at the hands of Muslim extremists, and the world does not care!”
The story of a young student at the University of Michigan, converted to faith in Jesus Christ amidst late 1960s revolutionary mayhem.
Worldwide, Christians are the single most persecuted religious group worldwide. This fact was confirmed by a Pew Center report issued just last week that focused on government restrictions and social hostility against religious groups. What I have noticed about US Christians is that we tend to idealize, or paint an unrealistic picture of the persecuted church in places like China. Why do we persist in idealizing them? Why do painful torture, social ostracism, long imprisonments, and, sometimes, often-cruel death lead to rhetorical exaggerations like those behind this story on the number of Christians executed each year for their faith?
This past spring international student minister, Mike Krajnak, took a group of seven students through Wilberforce Academy’s Redemptive Change Agents program. In this Q&A he shares his own experience as well as some advice to others who might be interested in...
I suggest church leaders should teach Christians that they are citizens of two kingdoms, with dual loyalties. Thus, we must carefully balance music that exalts the Savior and His goodness to our nation. This is an especially important issue for most of my students who come from nations where the long-term influence of Christianity has been absent or muted at best (e.g., India and China). How do they faithfully cherish their citizenship in God’s Kingdom while citizens of nations without a Christian heritage?
If you’ve interacted with those of us at Wilberforce Academy at all you’ve probably bumped into this idea of a five-part model for social change. But what exactly is that model? Where does it come from?
In Part One, we discovered the central fact about corruption, namely, that it lies within each human being by virtue of the reality of original sin. Thus, efforts to control and bridle this global “beast” will not succeed if we merely rely upon policy, economic, or legal solutions; rather, we must find a way to control the problem within each of us. Part Two aims to not only demonstrate the full impact of personal corruption, but also the ultimate hope for controlling and bridling it.