Is there a war on Christianity? David Limbaugh thinks so and provides some examples of what is happening. Many years ago, he wrote a book that provided detailed documentation of the many cases where Christians were being persecuted or prosecuted. He has more than enough for a second edition.

One example he uses is the student in Tennessee who was suspended because she committed the unforgivable sin of saying, “bless you” when a classmate sneezed. High school senior Kendra Turner said the teacher told her such expressions were for church. The teacher made it clear that “we’re not going to have godly speaking in the class.” Kendra said it was her constitutional right, and she was suspended for being “disruptive and aggressive.”

After David Limbaugh wrote his column on the war on Christianity, there was another case that I think is even more disturbing. Over the last few years, we have seen gay activists target small businesses run by Christians. When the owners refused, the gay activists went to the government to punish the Christian owners.

The latest case is even more concerning because the activists brought their case to the home of a couple in New York. Two lesbians asked to do a same-sex wedding ceremony and reception in the Gifford family barn. When Cynthia Gifford responded that she and her husband would have to decline, the Human Rights Commission charged them with discrimination. They must pay a $1500 mental anguish fine to each woman and a $10,000 fine in civil damages to New York State. If they don’t pay the $13,000 fine, a nine percent interest rate will be added to the total.

The Giffords live on the second and third floor of the Liberty Ridge Farm and make the first floor available to events like berry picking, fall festivals, and pig racing. But because they could not in good conscience provide their barn for a same-sex wedding, they are being fined. So goes one more battle in the war on Christianity.

Freedom is a gift that many politicians and governments want to take away from us for our own good. The movie, The Giver, is a fictional reminder of what happens when our leaders believe they know what is best for us. In the book and the movie, we vividly see the impact of progressive paternalism.

The principle character is Jonas. In the book he says: “We really have to protect people from wrong choices.” In the movie, Meryl Streep’s character argues: “When people have the freedom to choose, they choose wrong.” There you have it. We can’t let people make choices because they might make wrong choices.

Jonas is assigned as the sole keeper of all past memories. These have been erased from the history of the Community. He forms a bond with The Giver (played by Jeff Bridges). As Jonas learns our history he is at one point awakened to the possibilities of human freedom and at the same time horrified by the evil and tragedy that also comes with a world where people can choose both good and evil.

In this Newberry Medal award-winning book we encounter a stress-free utopia, but soon learn that the utopia is really a dystopia. Removing emotions and freedom of choice comes at a heavy price. The inhabitants live in a world with an enormous amount of social control. Modern technology allows the leaders to monitor actions and words reminiscent of the book, 1984. Children are raised in artificial “family units.” In this case, it really does take a village to raise a child. As some move into old age, they approach a time of “release.” Infanticide and euthanasia are practiced but hidden from public view.

The ultimate goal is “sameness.” Inhabitants aren’t to talk about their accomplishments or draw attention to any distinctions. In most cases, the Community has worked to eliminate them.

The book and movie may be a futuristic utopian vision, but it is also an accurate reflection of what is happening today in our modern society. Liberals and progressives are using government to control more and more of our lives.

Should we as Christians be hopeful about the future? We should, if we believe that God is still in control of the universe. Certainly we see many signs of decline and decay. Christians have been here before. We need to remember that when the gospel is lived out in practice, it is the most powerful force in history, both for individuals and for entire societies.

In his new book, Renaissance, Os Guinness reminds us that it is still possible for society to have redemption and renewal. The Christian faith is still relevant in our global world. The key is for the people of God to be part of a “movement that is led by the Spirit of God, which involves the people of God returning to the ways of God.”

He says we are at a truly Augustinian moment. Augustine died in North Africa with the Vandals at the gates. The Roman Empire was coming to the end of 800 years of dominance. We are living in a world where the 500 years of Western dominance and Christian influence seem to be coming to an end.

He believes we have two global tasks. First, to prepare the global south for the challenges they will face from the forces of development and modernization. The west has been through this, so we can warn them of the dangers. Second, we will need to win back the Western world to Jesus.

To be effective we will have to do three things: engagement, discernment, and courage. We need to still be engaged in society (in the world but not of it). We will need great discernment and to act with courage. He believes the challenge will be to “trust in God and his gospel and move out confidently into the world, living and working for a new Christian renaissance and thus challenge the darkness with the hope of Christian faith.”

He closes the book with “An Evangelical Manifesto” that provides specific action items related to how we should act and how we should view the world around us. Right thinking and right behavior will be key if we are to be faithful Christians in this century.

Over the next few months we will be hearing a robust debate among politicians and military strategists about what the U.S. should do about ISIS. Some will say that America is war-weary and political turmoil in the Middle East is not our problem. Others will say we cannot allow such a terrorist group to get stronger and advance its radical ideology throughout the region.

Essential to this debate are some key facts about ISIS. Let’s start with its name. ISIS stands for the Islamic State of Iraq and Syria. Sometimes you hear the president or other officials refer to the group as ISIL. That stands for the Islamic State of Iraq and the Levant. By the way, Levant was an English term that has been used to identify the region that includes such countries as Syria, Lebanon, Jordan, and Israel.

How powerful is ISIS? George Packer, in the New Yorker, estimates that ISIS controls 35,000 square miles of land. This stretches from the “newly conquered towns along the Syrian-Turkish border” all the way “down to the farming towns south of Baghdad.” He concludes that: “ISIS now controls a volume of resources and territory unmatched in the history of extremist organizations.”

How wealthy is ISIS? When they take over a town or city, they empty the banks and collect money in very sophisticated ways. One CNN report says they probably bring in $2 million a day from the oil fields they occupy. Jack Keane and Danielle Pletka estimate that “ISIS may now be the richest terror group in the world.” They have built “a war chest in the hundreds of millions of dollars.”

Is ISIS in this country? Perhaps you have seen the picture of ISIS flag superimposed on the White House. The picture was likely taken from Pennsylvania Avenue. Someone in Ferguson, MO was carrying a banner reading “ISIS Here.” Most of all, we should be concerned that some ISIS fighters appear to have U.S. or British passports.

Put simply, ISIS is not just a junior varsity terrorist group. It is a greater threat than we might have imagined.

Today is Labor Day. Although this day was set aside to honor trade and labor organizations, I believe it is a day when Christians can also consider how they view work and labor. The Bible has quite a bit to say about how we are to view work, and so I devote part of a chapter in my most recent book to a biblical view of work.

First, we are to work unto the Lord in our labors. Colossians 3:23 says “Whatever you do, do your work heartily, as for the Lord rather than for men.” We may have an earthly master (or boss) but ultimately we are working for our heavenly Master.

Second, work is valuable. Paul says in 1 Thessalonians 4:11-12 to: “Make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need.” He also warns in 2 Thessalonians 3:10 that “if anyone is not willing to work, then he is not to eat, either.”

The Proverbs talk about the importance and benefits of work. Proverbs 12:11 says: “He who tills his land will have plenty of bread, But he who pursues worthless things lacks sense.” Proverbs 13:4 says: “The soul of the sluggard craves and gets nothing, But the soul of the diligent is made fat.” And Proverbs 14:23 says: “In all labor there is profit, But mere talk leads only to poverty.”

The Greeks and Romans looked upon manual work as a menial task that was only for slaves (or else for people of lower class). The biblical view of work changed that ancient view because work and labor were combined with the idea of vocation and calling.

These ideas were reinforced in the Middle Ages through the gild movement and even expanded during the Reformation. Martin Luther, for example, taught that all work can be done for the glory of God. John Calvin taught that all should work because they were to serve as God’s instruments on earth. This led to what today is called the Protestant work ethic.

Let’s use this Labor Day to teach and reinforce biblical ideas of work.