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<\/figure>\nWhen my book When Culture Hates You<\/a><\/em> came out earlier this year, I got a lot of comments from both Christians and nonbelievers either laughing off the idea that the culture hates Christians or suggesting to me that writing a book of this nature was unnecessarily \u201cdivisive.\u201d There are even some reviews from people who loved the book but still mention that you \u201cjust have to get past the title.\u201d<\/p>\n Never mind the fact that Jesus Himself told his followers the world would hate them (John 15:18-19: \u201cIf the world hates you, keep in mind that it hated me first. If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you\u201d).<\/p>\n Other Christians commented that because Trump had just been elected (the book came out in February), we were starting to see that the culture was turning around and we\u2019re actually NOT so hated.<\/p>\n Again, never mind the fact that Jesus Himself told his followers the world would hate them\u2026and that when you understand the nature of the hate He spoke of and WHY it would exist, you know it\u2019s not a function of the specific political environment at any given point in history.<\/p>\n Friends, I\u2019m going to be honest. When Culture Hates You<\/em> explains so much of what we\u2019ve seen play out this week (in both the tragedy and responses to it). It provides so many answers I think Christians need and are seeking right now, but I haven\u2019t wanted to say that because I didn\u2019t want people to think I was using a tragedy to self-centeredly promote a book. I decided yesterday, however, that to not point people to content that is, I believe, so uniquely timely for what\u2019s happening out of fear of people\u2019s mistaken perceptions regarding my motivation is ironically what IS self-centered.<\/p>\n So, at the risk of anyone thinking that, I reached out to my publisher and got permission to share chapter 1 here (I also shared the audiobook version on my podcast<\/a> this morning if you\u2019d rather listen). This chapter alone explains:<\/p>\n As I said in my podcast episode, if you want to read\/listen to the rest of the book at some point, great\u2026but if you have $13 dollars to spend today, donate it to the Kirk family or TP USA rather than buy the book. I put all of their suggested donation links in the show notes here<\/a>.<\/p>\n In the meantime, I hope the following chapter helps bring clarity to much of what we\u2019ve seen play out in front of our eyes this week. If you\u2019d like to read my social media comments on this horrific murder, I\u2019ve been posting all week on Facebook <\/a>and X<\/a>. And finally, please take the time to watch my friend Frank Turek\u2019s video in honor of Charlie<\/a>. Frank was a close friend of Charlie\u2019s and was standing next to him when Charlie was killed. He was one of five people in the car with Charlie on the way to the hospital. His video is a touching and beautiful tribute.<\/p>\n On March 26, 1997, sheriff\u2019s deputies received an anonymous call to conduct a welfare check at a mansion in Rancho Santa Fe, California. When they responded, they found a shocking scene: Thirty-nine people were dead in what turned out to be the largest mass suicide in United States history.<\/p>\n But it wasn\u2019t just the scale of the event that made headlines. The deceased were also mysteriously dressed in identical black tracksuits and brand new Nike shoes. Each person had the same cropped haircut, and a large purple cloth covered each of the bodies.<\/p>\n News of the bizarre scene spread quickly, and the media flooded in. It was eventually discovered that the group had ingested a fatal mix of applesauce, sedatives, and vodka in order to facilitate a collective suicide. Why? They thought they needed to shed their earthly bodies in order to board an alien spacecraft hidden behind an approaching comet\u2014a spacecraft that would pass them through \u201cHeaven\u2019s Gate\u201d and into a higher existence.<\/p>\n People were enthralled with the Heaven\u2019s Gate cult. Despite the morbid nature of what happened, the group became the subject of endless jokes. Even Saturday Night Live <\/em>made a parody about them. Culture clearly thought the people in this cult were delusional and outlandishly wrong.<\/p>\n But culture didn\u2019t hate<\/em> them.<\/p>\n When your doorbell rings and you discover two well-dressed people from a local church standing on your doorstep, there\u2019s a good possibility that they\u2019re Jehovah\u2019s Witnesses. Well known to the world for their door-to-door preaching, Jehovah\u2019s Witnesses reportedly send more than 8.5 million people into neighborhoods each year.<\/p>\n The internet abounds with humorous memes of people desperately searching for a way to escape from these evangelists on their doorstep. Apparently, if you\u2019ve ever looked through your peephole and quietly tiptoed back into your house hoping your unsolicited church visitors won\u2019t ring again, you\u2019re not alone. Culture widely considers Jehovah\u2019s Witnesses to be annoyingly persistent in their door-to-door activities. \u00a0<\/p>\n But culture doesn\u2019t hate <\/em>them.<\/p>\n If you drive through parts of Lancaster County, Pennsylvania, you\u2019ll probably have to slow down to accommodate horses and buggies driven by men dressed in black broad-brimmed or straw hats. As you pass through that rural countryside, it may look like a scene from another century. But it\u2019s just everyday life for the local Amish community.<\/p>\n Lancaster County is home to the largest and most well-known settlement of Amish in America, though there are more than 350,000 Amish living in 32 states. Known for shunning modern conveniences like cars, the Amish form close-knit communities dedicated to simple living in pursuit of an undistracted devotion to God. Millions of people flock to Amish country each year to get a glimpse of their unique way of life. At the same time, the Amish are often criticized for being backward and isolated. Culture certainly thinks they\u2019re a curiosity.\u00a0<\/p>\n But culture doesn\u2019t hate<\/em> them.<\/p>\n There\u2019s a reason culture doesn\u2019t hate these three groups, even when it\u2019s had an otherwise negative assessment of them: These groups haven\u2019t attempted to influence the public square with their contrarian views<\/em>.<\/p>\n The public square<\/em> is anywhere views are shared for the purpose of shaping public opinion on how society should function. If contrarian groups keep to themselves such that culture can forge ahead in the absence of any perceived imposition of beliefs from those groups, they\u2019re in the clear. Go ahead and don matching tracksuits with your friends in anticipation of an alien ship, spend your free time knocking on doors, or live like it\u2019s 1750. Culture might think you\u2019re pitiable, annoying, or weird, but it won\u2019t hate you.<\/p>\n That level of bitter resentment is reserved for groups who believe they shouldn\u2019t <\/em>keep their contrarian views to themselves. Groups whose very purpose includes a charge to influence the culture around them based on beliefs starkly opposed to those cherished by that culture.<\/p>\n Groups\u2026like Christians.<\/p>\n When I say that culture does or does not hate certain groups, you probably have a general idea of what I mean by culture<\/em>. But because that word can imply some very different things in different contexts, it\u2019s important to clarify what I mean by it for the purposes of this book.<\/p>\n In the broadest sense, culture refers to the way of life for a society\u2014the manners, dress, language, religion, arts, and customs generally shared by a group of people at a given time. That\u2019s the kind of definition you\u2019d find in a dictionary. But in everyday conversation, people typically use the word culture<\/em> to mean something much more nuanced. Culture, in this colloquial sense, is personified. It refers to the people and institutions who hold the values considered to be in vogue for a given society.<\/em><\/p>\n For example, if someone says to you, \u201cToday\u2019s culture thinks that\u2026,\u201d you intuitively know how the sentence might end given what you observe around you. Any of the following statements would readily fit the presumed context: love means affirmation; it\u2019s better to be spiritual than religious; happiness is the goal of life; you shouldn\u2019t be judgmental; or any number of other prevalent ideas.<\/p>\n This zeitgeist, or \u201cspirit of the times,\u201d can be observed at both individual and institutional levels. Examples of key cultural institutions would include the media, entertainment, government, and academia. Individuals influence those institutions, and those institutions, in turn, influence more individuals. That cycle is ongoing and mutually reinforcing, leading over time to certain values becoming culturally acceptable or celebrated and others becoming anathema. Culture, then, is a snapshot of the current state of society\u2019s values.<\/p>\n That said, it\u2019s important to also emphasize some qualifications about what isn\u2019t <\/em>implied by my use of the term culture<\/em> in this book.\u00a0<\/p>\n First, saying culture thinks or does something is not making a statement about the thoughts or actions of all cultures at all times. For example, the Amish were persecuted by their culture in times past, but that cultural hatred no longer persists. The term culture <\/em>necessarily implies a context of time and place.<\/p>\n Second, saying culture thinks or does something is not to suggest that every single person in a given society thinks or does the same. We can broadly say culture doesn\u2019t hate the Amish, for example, while recognizing that there are surely some people who do (particularly if they\u2019ve had a bad personal experience with the Amish community).<\/p>\n Third, saying culture thinks or does something is not making a claim about the percent of people in a given society who think or do the same; it\u2019s impossible to broadly quantify the spirit of the times when that encompasses constantly shifting and diverse factors. But even if you could<\/em> quantify it, sheer numbers wouldn\u2019t necessarily tell the full story. When a statistical minority is more aggressive in influencing the public square with their values than a statistical majority that holds opposing views, it\u2019s the minority\u2019s values that will often come to define the culture.<\/p>\n In summary, for the purposes of this book, culture refers to the people and institutions who hold the values widely considered to be accepted and celebrated in the United States today.<\/p>\n The significance of culture to Christians cannot be overstated, because culture functions as a gatekeeper of the ideas that fashionable society deems admissible to the public square at any given time. And if you\u2019re a group whose values have become anathema, the gatekeepers won\u2019t merely roll a condescending eye at you and then let you in. They\u2019ll funnel their hatred of your contrarian values into an active campaign to keep your influence out.<\/p>\n It\u2019s probably not news to you that this is increasingly the relationship between culture and Christians today.<\/p>\n It\u2019s worth noting, however, that culture doesn\u2019t necessarily hate everything Christians might advocate for in the public square. For example, people with all kinds of different views about the world would agree that it\u2019s a good thing to volunteer at or donate to local soup kitchens. If you\u2019re part of a Christian group passionate about that form of service, you might decide to publicly advocate for the cause in some way. In doing so, it\u2019s likely that no one will hate you, even if they disagree on the best way to approach the issue of food insecurity. Serving food to those in need is an action still widely considered to be a moral good.<\/p>\n But now let\u2019s say you\u2019re a group who believes humans in the womb have the same value and God-given right to life as humans who have already been born, and you decide to publicly advocate for a local pro-life pregnancy center.<\/p>\n I don\u2019t have to tell you we\u2019re out of soup kitchen territory now.<\/p>\n In today\u2019s culture, the pro-life position is seen as a repulsive injustice to women. Consequently, culture doesn\u2019t think that those who hold such a position are merely mistaken\u2014a belief akin to thinking an alien ship is coming\u2014it thinks they\u2019re oppressors<\/em>. If you speak or act publicly against abortion, you\u2019ll be morally condemned and detested for being harmful, oppressive, cruel, toxic, violent, or misogynistic (more on that in chapter 8).<\/p>\n Loving your neighbor by publicly advocating for a soup kitchen and loving your neighbor by publicly advocating for the protection of life in the womb are both outworkings of a biblical worldview. But, as we just saw, there\u2019s a major difference in how those two actions are perceived by culture. The former will likely draw ambivalence or approval, the latter serious condemnation. As Christians, therefore, we aren\u2019t resented for everything <\/em>we believe and do, but because we\u2019re reviled for opposing some of the values most cherished by culture, we\u2019re increasingly hated as a group.<\/p>\n The gatekeepers would love nothing more than for us to just keep serving soup while being silent about the issues on which we\u2019re at odds with culture\u2014and that\u2019s a tempting proposition for many Christians. After all, if we did that, culture would like us (or at least like us more). Who wants to be hated?<\/p>\n But being hated is exactly what Jesus told us to expect if we\u2019re going to follow His commands. <\/em>Silence in exchange for cultural respect is a deal with the devil.<\/p>\n <\/p>\n Knowing what the Bible says about culture hating the followers of Jesus is the key to understanding the moment we\u2019re in, so let\u2019s go to Scripture.<\/p>\n Jesus called His 12 disciples together one day to prepare them to go out on a mission. He gave them the authority to cast out unclean spirits and to heal every disease and affliction (Matthew 10:1). He then instructed them at length on what to expect and do on their journey. It certainly wasn\u2019t a talk designed to encourage the disciples with any idea that the mission field would warmly embrace them. Jesus warned that they\u2019d be handed over to local councils and be flogged in the synagogues (Matthew 10:17), that family members would betray each other and have one another put to death (Matthew 10:21), and that He didn\u2019t come to bring peace, but a sword (Matthew 10:34). It\u2019s within that context that Jesus said the following: \u201cYou will be hated by all for my name\u2019s sake. But the one who endures to the end will be saved\u201d (Matthew 10:22). Later, in Matthew 24:9, Jesus repeated to His disciples, \u201cYou will be hated by all nations for my name\u2019s sake.\u201d<\/p>\n These verses should raise the question of why <\/em>Jesus\u2019s disciples would be hated. In the immediate context of these passages, Jesus doesn\u2019t explicitly say why. But we get a more detailed picture of what He had in mind in His words from John 15:18-21:<\/p>\n If the world hates you, know that it has hated me before it hated you. If you were of the world, the world would love you as its own; but because you are not of the world, but I chose you out of the world, therefore the world hates you. Remember the word that I said to you: \u201cA servant is not greater than his master.\u201d If they persecuted me, they will also persecute you. If they kept my word, they will also keep yours. But all these things they will do to you on account of my name, because they do not know him who sent me.<\/p>\n<\/blockquote>\n Now we have the explanation: If the disciples were of the world<\/em>, the world would have loved them as its own, but because they weren\u2019t <\/em>of the world, the world would hate them. Jesus similarly connected this explanation when He prayed, \u201cI have given them your word, and the world has hated them because they are not of the world, just as I am not of the world\u201d (John 17:14).<\/p>\n So what does it mean to be of the world? The Greek word translated \u201cworld\u201d here is kosmos<\/em>. Kosmos <\/em>in this context refers to unbelieving mankind, which is governed by evil. To say that unbelievers are governed by evil isn\u2019t a hyperbolic theological claim. Jesus bluntly said on multiple occasions that Satan is the ruler of the kosmos<\/em> (John 12:31; 14:30; 16:11). In fact, He told a crowd of Jews who claimed to be children of God through their physical descent from Abraham that they were actually children of Satan (John 8:44)! Why? He said it was because their will<\/em> was<\/em> to do the devil\u2019s desires<\/em>.<\/p>\n That\u2019s the pivotal distinction. People are either children of Satan or children of God. People who are \u201cof the world\u201d are children of Satan, and, under his influence, desire to go their own way rather than God\u2019s way. In Ephesians 2:1-3, Paul says all of us have that desire for self-rule by nature:<\/p>\n You were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience\u2014among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind.<\/p>\n<\/blockquote>\n Those who remain of the world are slaves to sin<\/em> because they remain in rebellion to their Creator; in following their own passions and desires, they do the will of Satan. Those who give their lives to Jesus, however, receive a new nature and are a new creation (2 Corinthians 5:17). They become children of God (John 1:12) and are now slaves to<\/em> righteousness<\/em>. Paul emphasizes this contrast in Romans 6:16-18:<\/p>\n Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness.<\/p>\n<\/blockquote>\n So let\u2019s recap. Jesus said the world would hate His disciples because they were not of<\/em> the world; if they were <\/em>of the world, the world would love them as its own. To be of the world means to be under the governing influence of Satan, resulting in being a slave to sin. Conversely, to be a child of God is to be a slave to righteousness.<\/p>\n That leads to our final question: Why do the children of Satan necessarily hate the children of God? John addresses this question directly in 1 John 3:9-13:<\/p>\n No one born of God makes a practice of sinning, for God\u2019s seed abides in him; and he cannot keep on sinning, because he has been born of God. By this it is evident who are the children of God, and who are the children of the devil: whoever does not practice righteousness is not of God, nor is the one who does not love his brother. For this is the message that you have heard from the beginning, that we should love one another. We should not be like Cain, who was of the evil one and murdered his brother. And why did he murder him? Because his own deeds were evil and his brother\u2019s righteous. Do not be surprised, brothers, that the world hates you.<\/p>\n<\/blockquote>\n In short, the children of God will be hated because they practice righteousness and the children of Satan practice evil.<\/p>\n Righteousness is despised by a fallen world.<\/p>\n When the children of God practice righteousness, they shine light on the works of the world, unveiling the truth of what they are: evil. Satan may masquerade as an angel of light (2 Corinthians 11:14), but that illusion is shattered by the true light that comes from the followers of Jesus. Of course <\/em>those who are of the world will hate that. And they\u2019ll hate you <\/em>for making it happen.<\/p>\n Given that this is why Jesus said the world would hate His disciples, it follows that He presumed they would be engaging with the world in some way; where evil continues in darkness, there\u2019s no light to hate. Being a Christian, therefore, doesn\u2019t end with a private profession of faith in Jesus as Lord and Savior. If we profess that Jesus is Lord over our lives, we\u2019ll live in obedience to His commands (John 14:15)\u2014commands that include the public engagement necessary to make disciples of all nations (Matthew 28:19-20) and to advocate for righteousness in our given cultures. Jesus spoke of this latter role in His famous Sermon on the Mount words about being salt and light (Matthew 5:13-16):<\/p>\n You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people\u2019s feet.<\/p>\n You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.<\/p>\n<\/blockquote>\n As salt, we preserve a world that would otherwise be entirely under the destructive rule of Satan and enslaved to sin. We preserve the world for enough time that God\u2019s purposes can be worked out. As light, we expose the darkness for what it is and bring glory to God in the process (see also John 3:19-21; 8:12; Ephesians 5:11). These roles of preserving and exposing are inherently of a public nature. They require Christians to advocate for righteousness in the public square. <\/em>We aren\u2019t preserving or exposing anything by sitting passively in our living rooms.<\/p>\n It\u2019s at this point that some Christians get squeamish. They agree that we\u2019re to be salt and light, but they believe that should only include sharing the gospel and doing good works in one\u2019s private life\u2014not advocating for righteousness in how society functions. In response, four points should be made.<\/p>\n First, acknowledging the need to advocate for righteousness in how society functions doesn\u2019t imply there isn\u2019t also <\/em>a need for Christians to share the gospel and do good works in their private lives. <\/strong>We can share the gospel, do good works in our private lives, and <\/em>advocate for righteousness in how society functions. This should be a rather obvious point, but it warrants an explicit remark because it\u2019s a common reason Christians give for avoiding the public square. The underlying sentiment is that our primary mission is to share the gospel and do good works, so time spent on social issues is a distraction from what we should really <\/em>be doing. While it\u2019s a worthwhile warning to not turn our mission into a purely earthly one, the possibility of Christians erring in that direction is not an argument for not caring about the righteous functioning of society at all. The laws passed by our society affect our ability to even preach the gospel in the first place.<\/p>\n Second, the gospel itself implies the need to care about how society functions and act accordingly. <\/strong>When Christians say we should \u201cjust\u201d preach the gospel, it\u2019s worth asking what they believe the gospel is. The gospel is the good news that God loved the world so much, He gave His only son to die as payment for our sins so we could be reconciled to Him and have everlasting life. When we respond to this gracious offer of salvation, we submit to Jesus as Lord and follow His commands out of our love for Him. Caring about the way in which society functions is just one part of following Jesus\u2019s second greatest commandment, to \u201clove your neighbor as yourself\u201d (Matthew 22:36-40).<\/em> Part of loving your neighbor is caring about the quality of their lives in the context of the society in which they live. Put simply, we should want God\u2019s best for them.<\/p>\n Third, when we care about the quality of people\u2019s lives in the context of the society in which they live, we should want God\u2019s best for them regardless of how many people are responsive to the gospel message at any given time.<\/strong> Christians sometimes believe that the extent of societal transformation for which we\u2019re responsible is preaching the gospel so that individual consciences will be transformed and more individuals will then make righteous choices. But when you apply that logic to specific cases in history, few people would maintain the same position consistently. For example, imagine someone saying the following: \u201cI think Christians in the nineteenth century really messed up by working to abolish slavery. They should have just preached the gospel so that individual lives would be transformed, and over time, that would have changed society to the point it would no longer find slavery morally acceptable.\u201d I\u2019m guessing nearly every reader would instinctively disagree with this imaginary person, but take a moment to consider why. Four million enslaved people were set free by the Emancipation Proclamation in 1863. How many more years would people have had to suffer in slavery if Christians had simply waited for a critical mass of Americans to have their moral sensibilities transformed through personal salvation? What if that critical mass was never <\/em>reached? Should slavery have continued? Of course not. Fortunately, there were Christians at the time who recognized the need to shine light on the deeds of darkness and advocate for righteousness\u2014the end to a wicked institution. They preached the gospel, but they didn\u2019t wait to see how many conversions would happen before working to bring an end to societal evil. \u00a0<\/p>\n Finally, God\u2019s concern for how society functions runs throughout the Bible.<\/strong> It\u2019s clear that God cares both about individual relationships with Him and<\/em> the moral health of the societies in which individuals live. The following are just a few notable examples where biblical people were exhorted to proactively shape societies that function in a righteous way:<\/p>\n Being salt and light isn\u2019t only <\/em>about having a godly influence on culture, but biblical examples demonstrate it certainly includes that.<\/p>\n Something that\u2019s easy to gloss over in Jesus\u2019s words about being salt and light is how that passage ends: \u201cLet your light shine before others, so that they may see your good works and give glory to your Father who is in heaven<\/em>\u201d (Matthew 5:16, emphasis added). This is a seemingly surprising conclusion given our earlier discussion about being hated for righteousness. In fact, it\u2019s a jarring contrast even against Jesus\u2019s immediately preceding words (Matthew 5:10-12):<\/p>\n Blessed are those who are persecuted for righteousness\u2019 sake, for theirs is the kingdom of heaven.<\/p>\n<\/blockquote>\n Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you.<\/p>\n<\/blockquote>\n So which is it? Will the world hate us for shining light, or will it see our good works and glorify God?<\/p>\n The answer is both.\u00a0\u00a0<\/p>\n Sometimes when we as Christians testify to righteousness through our words and actions, people will have their eyes opened and glorify God as the source of all that is good and true. Praise the Lord for those times!<\/p>\n But in other circumstances, Christians will be reviled and even persecuted. Yes, Jesus said that we would be blessed when that happens, but that doesn\u2019t mean it\u2019s easy. The prophet Jeremiah spoke God\u2019s truth to his culture, but he also lamented, \u201cI have become a laughingstock all the day; everyone mocks me. For whenever I speak, I cry out, I shout, \u2018Violence and destruction!\u2019 For the word of the LORD has become for me a reproach and derision all day long\u201d (Jeremiah 20:7-8). Jeremiah wasn\u2019t an exception. The pattern of the Bible is that all the prophets suffered in some way (Acts 7:52). It\u2019s never been popular to publicly advocate for righteousness in a fallen world.<\/p>\n No book is needed to equip and encourage Christians to persevere through cultural hatred when publicly advocating for something like a soup kitchen. As we discussed, no one will hate you for that.<\/p>\n But when <\/em>culture hates you\u2014when <\/em>you\u2019re reviled for promoting your views in the public square\u2014it takes deep conviction and courage to nonetheless persevere for the common good. That requires biblical, cultural, and civic understanding that Christians don\u2019t necessarily have by default. And therein lies the purpose of this book: to give Christ followers the crucial understanding required to confidently advocate for righteousness in today\u2019s increasingly dark and hostile culture.<\/p>\n\n
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\nCHAPTER 1: JESUS SAID IT WOULD HAPPEN<\/strong><\/h2>\n
Who Is Culture<\/em>?<\/strong><\/h2>\n
Beyond the Soup Kitchen<\/strong><\/h2>\n
Jesus Said It Would Happen<\/strong><\/h2>\n
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Christianity Is a Public Faith<\/strong><\/h2>\n
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When Culture Hates You<\/strong> \u00a0<\/h2>\n
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