Christianity: The Last Acceptable Prejudice
Christianity is considered by many to be the last acceptable prejudice. A quick glance through a government-curated search engine—like Google—appears to dispute this position. Yet the public court of opinion has decreed a verdict; whereby all Christians may be subjected to prejudice upon admission of their faith. The attack is a recycled strategy used by dictators throughout millennia seeking to overthrow the faith of believers and the knowledge of God’s authority.
The word Prejudice is defined by lexicographer Brian Garner in Black’s Law Dictionary to be “[d]amage or detriment to one’s legal rights or claims,” (Garner, B., p. 1428). The term Prejudiced is defined as “[h]arboring or manifesting unreasonable preconceptions or predilection against or, less commonly, in favor of someone or something; esp., tending to be opposed to someone or something without good cause or before acquiring sufficient information or knowledge, (Garner, B., p. 1428). And Prejudicial is defined by “[t]ending to harm, injure, or impair; damaging or hurtful. Unfairly disadvantageous; inequitably detrimental. Biased as a result of preconceived opinions,” (Garner, B., p. 1428). But none of the characteristics or behavior of these definitions seem acceptable in any modern society, especially America. If prejudice is a negative trait based on unfair treatment and harm—how is it that Christianity can be considered “the last acceptable prejudice?”
How can something objectively detestable can be subjectively acceptable? It cannot. Similarly, unjust murder, unjust assault, and all forms of fraud, child harm, terrorism, or rape are considered utterly detestable and unanimously unacceptable no matter who commits the crime; nor what jurisdiction it is committed. In all cases, these detestable acts are instinctually recognized by presupposed Natural Laws; existing with or without government. Moreover, these Natural Laws are unchanging and historically consistent. For this reason, maleficent forces of persuasive power have declared the prejudice of Christianity socially acceptable. Thus, Christians are positioned to face persecution in their daily lives; specifically the workplace. The result is removing any consideration of judgment beyond what is known by their bosses. Beyond the workplace, this prejudice extends to the public square. This proposes a notion that judgment only occurs to those who get caught; wreaking a detrimental effect on the Criminal Justice System. Proponents of prejudice believe that “we should only seriously trust the results of totally secular scholars when it comes to researching religion,” (Johnson, B., p. 172).
Byron Johnson, author of More God, Less Crime: Why Faith matters and How It Could Matter More; writes that he does not believe that religious research should be limited secular scholars. Yet Bryson Johnson consistently encourages the reader to evade civic discourse; by either suppressing faith until achieving power; or avoiding the public square, congregating amongst likeminded individuals to contribute to change. Johnson’s book highlights the importance of Christianity and Christian criminal rehabilitation in the Criminal Justice System. Yet Johnson’s book kowtows to the overlords of secularity, thus offering no advice to blue-collar working class Christians. While Johnson’s book is about Criminal Justice, he fails to invigorate a call to action against the Establishment seeking to remove God from the public court of opinion. Instead, he warns readers to cede to the secular Establishment, and avoid conflict. This response to Johnson’s book hereby proposes the inverse; bearing faith in God that any confrontation or potential to face persecution will be waived by revealing personal testimony. Testimonies are evidence of resilience, and personal attestations of faith.
Impacts on the Criminal Justice System
Christians acquiescing to prejudice has an immensely detrimental effect on the Criminal Justice System. Rather than implement a strategy to curtail criminality from within; critics of Christian doctrine will seek to impose external factors to prevent reoccurring crime. The result is an extremely high level of recidivism; posing a danger to both the reoffenders and to law-abiding citizens within the community. Criminals lack internal influence, thereby causing criminal behavior; thus external influence remains an unviable solution.
Bureaucratic institutions have deemed criminals unchangeable; designating them as commodities to utilize in their quest for personal wealth. Rather than building a system around the criminal, the criminal ought to build himself around a system. That system is Christianity. An unconventional Christian with a testimony brings far more impact in a secular institution than reliance on external influences and authorities. As Johnson properly denotes, “[t]housands of published studies across a diverse range of disciplines find religion, [and] no matter how it is measured, [they are] consistently related to positive and beneficial outcomes,” (Johnson, B., p. 8).
Man holding personal accountability to God is far less likely to engage in criminal activity. When he fears separating himself from His Holy Spirit, and losing divine provision and discernment; he reconsiders his actions in the public square. Once the criminal realizes that prospects of criminality are not his own thoughts, he can begin to discern God's voice from Satanic and demonic influences. Dawna De Silva of Bethel Church in Redding, California writes, “[t]he apostle Paul says that stewardship over our mind is key to becoming like Christ. By guarding ourselves against the enemy’s thoughts, we permit righteous things to stay and contribute to the Lord’s will. While discerning the enemy’s voice can be difficult, having a heart aligned with God and His written Word allows for an easier identification of ungodly thoughts,” (De Silva, D., p. 103). The passage she is referencing is 2 Corinthians 10:5, whereby the apostle Paul writes of the importance of stewarding thoughts; scribing, “[w]e demolish arguments and every pretension that sets itself up against the knowledge of God, and we take captive every thought to make it obedient to Christ,” 2 Corinthians 10:5 (NIV). As Dale Carnegie put it, "It isn't what you have or who you are or where you are or what you are doing that makes you happy or unhappy. It is what you think about," (Carnegie, D., p. 67).
Johnson’s Appeal to Christians in the Workplace
Johnson makes many valid and interesting points in his analysis of his past discussions with university staff. But Johnson’s advice is wrong. Johnson is projecting his own experiences. Johnson wrote that, “the provost at Memphis State was both spineless and correct in his advice to me,” (Johnson, B., p. 9). Secondly Johnson added, “I fear it may not matter that we can prove faith to be a key part of the solution for the problems that plague our criminal justice system,” Johnson, B., p. 10). Johnson projects further, dissuading the reader that “[o]ne could seriously run risk of being labeled a religious person and being labeled religious would certainly not be a good thing, especially for younger academic seeking to secure tenure and promotion, as evidenced by my own experience as described in chapter one,” (Johnson, B., p. 171, 172).
In sum, Johnson “confirms that the provost was actually right to suggest that hostility exists toward religion at many American Universities. He was right to indicate that a professor who was outspoken about his or her faith would face discrimination,” (Johnson, B., p. 9). Johnson’s words continue to descend the reader into a depressing rumination of the 90s, writing; “[a]lthough I’m no less committed in my faith today than when I received my termination letter in 1990, I am much more careful about how I communicate my faith,” (Johnson, B., p. 9). Johnson concludes, “My counsel to young assistant professors is to wait until they have tenure before they become very visible with their faith,” (Johnson, B., p. 9). He leaves the reader with erroneous advice; essentially ‘pretend not to be a Christian until you gain power at your workplace.’ This leaves the reader, and America’s working class in despair. As the Apostle Paul wrote; “[d]o not conform to the pattern of this world, but be transformed by the renewing of your mind. Then you will be able to test and approve what God’s will is —his good, pleasing and perfect will,” (Romans 12:2; NIV).
It is nearly impossible to imagine the same advice offered to members of the Jewish religion: (e.g. “just don’t be very Jewish at work, and don’t visible that you are Jewish, until you have tenure.”). The concept and thought process is detrimentally fallacious. Faith in God is universal and no different when exhibited by Christians. Being Christian is not a stylistic choice, nor is it a switch you can (or should) turn off. Being Christian is being called by God to rise to the highest form of your individual self, thus partnering with His Holy Spirit to contribute glory to His Kingdom. Nothing, and nobody can stop Christians from this Commission.
Moreover, Christians view their workplace as worship. Working-class Christians see their contributions to society as worshipping God. If this element is removed from their workplace, menial jobs become servitude, slavocracy, and totalitarian corporatism. Although well-intentioned, Johnson’s syllogism is illogical.
In fact, Byron Johnson commits a variety of logical fallacies; rendering his argument both invalid and illogical. Some of these fallacies include:
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Dicto simpliciter, and the fallacy of the illicit process, thus, over-generalizing of Christians and perceiving them in the view least favorable to Christian doctrine.
The fallacy of ad antiquitam, thus his position allows for secular comparison of contemporary Christians with the objectives of Mediæval Christendom.
The fallacy of ignoratio elenchi, by stating that Christians should avoid persecution when it affects the workplace, or to preclude controversy.
An ad hominem attack, by attesting Christians should remain in their lane.
The fallacy of ad populum, by appealing to popular prejudice.
Johnson further assists in a definitional retreat to covert Christianity.
The fallacy of ad naseum, by persistently repeating his erroneous advice.
Overall, Johnson’s appeal is unpersuasive and displays a seemingly defeated author, who resorted to a book highlighting the effectiveness of covert Christianity. But as Christians, we must not judge, (See Matthew 7:1). But Christians are called to fearlessly face the potential of persecution with faith, (2 Tim 3:12). Christians should place total faith in God with their worldview within the workplace. Rather than exile Christians to Christian Universities, or corral them into Christian-tolerant workplaces—Christians ought to kick in the doors of secular institutions with charisma; one personal testimony at a time. If the risk is an institution driving to fire them for being Christian; it should not deter the individual from openly professing the power and authority of the living God. Not all men are saved by consumerism; thus, many broken men arrive at Jesus on their knees; with nowhere else to turn. Men of resilience are crafted in these moments; thereby are able to better contribute to fulfilling their duty unto Earth as citizens of Heaven. The goal of Christianity is to individually help to make the world better. Testimony and radical conversion are mutual points of interest between the secular and believers. A comeback story is always persuasive if it results in the betterment of the individual and society. Therefore, Johnson should encourage Christians to share their testimonies in the workplace; rather than assuming Christians will likely quote King James Bible verses, and begin praying in tongues. Testimonies have the power to change lives, especially in secular institutions. The workplace may be the only opportunity for some to encounter the zeal from a first-hand revelatory experience with Jesus.
But Byron Johnson's book remains well-intentioned, offering a wealth of encouraging statistics and analysis. Bryon Johnson is a Christian who can appeal to a wide audience. His work is suited for secular readership, as it denounces the importance of being a visible Christian in the workplace (unless given tenure), whilst highlighting all of Christianity’s contributions to the Criminal Justice System. Johnson writes, “many religious volunteers need to consider developing strategies to improve the housing and employment conditions for ex-offenders already living in the community as well as prisoners who will be eventually be returning home,” (Johnson, B., p. 195). Thus, Johnson walks back from his argument and self-projections; declaring that, “bias should not prevent people of faith from trying to confront these problems or scholars from studying these efforts,” (Johnson, B., p. 10).
Classical Criminal Justice vs Positivist Reform.
Classical schools of thought in Criminal Justice seek to reform the internal nature of the offender by bringing awareness and exercise of self-will. Positivist schools of thought in Criminal Justice seek to reform the offender by an application of external factors. Peter J. Benekos and Alida V. Merlo disclose that; overall, “the public is sensitized—or oversensitized—to the crime issue and, based on distorted representations, is preoccupied with crime and fearful of being victimized . . . Attributions of crime, however, reflect different—and often opposing assumptions and concepts of human behavior,” (Benekos & Merlo, p. 4). The public’s hyper-sensitivity bolsters government persuasion unto the public that more laws and more funding is better, safer, and more effective. It also makes people less human. Flooding the stimuli with distraction notions of terror induce a state of compliance to external authorities to attain security. This is a tactic that is weaponized by the government on the public; yet mirrored in the Criminal Justice System. Rather than helping criminals reform their behavior; break off demonic spirits influencing their thinking; and activate God’s Holy Spirit from within—the American Justice System has created an Enterprise. Big business can be formed through reforming criminal behavior. Positivist schools of thought seek to cater to career criminals; as they are seen as hopeless, unchangeable, and abominations. Yet all of man was created in the image of God, (Gen 1:27; Acts 17:26; 2 Cor 3:18). Why did God create man in His image? As it is written; “He did this so that they might seek God, and perhaps they might reach out and find him, though he is not far from each one of us. For in him we live and move and have our being;” (Acts 17:27-28a; CSB).
Theology is fused with jurisprudence; in that the American Justice System is built atop the foundation of God’s Natural Laws. Roger Bern (1940–2007)—previously a Law Professor at Liberty University—wrote in the 1995 edition of Regent University Law Review; that, "[t]hose who have power may thereby impose their will upon others, yet they can make no appeal to any higher standard than themselves to justify either the rightness of their moral choices or their imposition of them on others,” (Bern, R., p. 105). Christians possess an obligation to remain obedient to God. Faith is not designed to be imposed upon others; but must come from within the individual. This statement stands applicable to criminal rehabilitation and crime control.
Bern’s model put concisely is that “[t]he core of a religion of transcendence is the belief that the world was created by a personal God according to His designs.” (Bern, R., p. 104). Once it is established that God created the world; it must be deduced that He applied laws to this world. If one doubts this notion, gravity offers suitable empirical evidence. Next, the recognition of Natural Laws presupposed by our Creator, reveals that we are bound to these same sets of Laws. These are God’s Laws; thus, laws created before man existed; (See Genesis). Again, gravity reflects the laws man is bound to; presupposed by God. Therefore, any rejection of acknowledgment of God’s Natural Laws are futile. Bern adds, “while God gave man authority to rule over the earth, the fish, the birds and over every living thing upon the earth, He retained jurisdiction to rule man.” (Bern, R., p. 115).
Roger Bern reiterates a reminder to his readers, that God does not change. Nowhere in Scripture is God’s promise found to be invalid. Instead, the opposite is true; God’s promise remains applicable in the contemporary age. God is alive and inside of every man—even the most vile offenders. Criminals possess the power to reform their behavior and their minds. This does not excuse just punishment for their actions; but instead suggests that inner reform should begin the moment a sentencing occurs. “the binding effect of God's law at all times, is in accord with God's very character. He does not change. Further, His unchanging holiness is reflected in the righteousness of His fixed law order, captured in the Hebrew word ‘tsedeq’ discussed in connection with the Requisites for Law and Justice,” (Bern, R., p. 108). Bern adds that “[a]dditionally consistent with His character of absolute impartiality, God's law order is uniform in its application, binding upon all without regard to person or situation.” (Bern, R., p. 108).
The historicity of actualized theory exists sustained only in Biblical doctrine. No other message is as clear and relevant to today’s landscape; specifically in the system of Criminal Justice. Christians are obligated to possess righteousness, pursue justice, honor each other’s rights, be subject to honest judgment, and know God. Bern notes “[t]hree features of God's law, and requisites for its proper administration, are captured by the Hebrew words tsedeq, mishpat, and meshar.” Bern expounds; “[t]he noun tsedeq is sometimes translated into English as ‘justice;’” but Bern believes its best translation is "righteousness,” citing the ASV Bible; whereas “tsedeq connotes conformity to an ethical or moral standard. In Scripture, of course, that standard is the nature and will of God. The noun mishpat is variously translated as ‘judgment,’ ‘right,’ and ‘justice,’” (Bern, R., p. 113). God’s design provides an ethical and moral standard that works to reform the individual from the inside out. This is known as abundance; and His grace and glory is promised immeasurably unto man, (Eph 3:20). Once an individual is reformed, he begins to better assist in contributing to the world around him. Crimes have punishments. Not all criminals should be free. But that should not negate a willingness to reform criminal offenders. A reformed criminal can still serve a sentence for a crime committed. The difference is the resulting environment of the prison system. Rather than design it strictly as a punishment; it should be simultaneously an opportunity.
Conclusion
God’s inherent laws feature the essential components of American justice. Thus, they remain intertwined. Justice is contingent on judgment; as judgment must factor right, and act righteously to achieve a consistent and observable moral standard. God’s law is infallible, unwavering, and evident. Covert Christianity is self-persecution. God designed His message to be meant for gentiles and nonbelievers. The Great Commission involves evangelizing the gospel unto the secular realm of man. Evangelism can be conducted discretely through using personal testimonies. Outspoken Christians can prove by example there is no danger nor shame in seeking personal help from a Higher Power, namely Jesus Christ. The basis of discrimination surrounding Christians is logically fallacious as it relies on a presupposed assimilation to misinformation, groupthink, and prejudice.
Bibliography
Benekos, P.; Merlo A. (2006) Crime Control: Politics & Policy: Second Edition. Anderson Publishing: LexisNexis Group.
Bern, R. (1995). Biblical Model for Analysis of Issues of Law and Public Policy: With Illustrative Applications to Contracts, Antitrust, Remedies and Public Policy Issues. Regent University Law Review, 6, 103-196.
Carnegie, D., (1936). How to Win Friends & Influence People: The Only Book You Need to Lead You To Success. Gallery Books: New York, NY.
Johnson, B.R. (2011). More God, Less Crime: Why Faith Matters and How It Could Matter More. Templeton Press: West Conshohocken, PA.
Garner, B.A. (2021). Black's Law Dictionary, Eleventh Edition. St. Paul, MN: Thomson Reuters.
DeSilva, D. et al. (2016). SOZO Saved Healed Delivered. Destiny Image, Inc. Kindle Edition.