New Life

Jesus contrasts feasting with fasting, new patches with old garments, and new wine with old wineskins to reveal that the power of the Gospel is not compatible with old ways of thinking or shaped by worldly assumptions (Luke 5:33–39). It calls for nothing less than renewal—a complete reorientation of how we live and relate to God. Repentance, therefore, is not merely an outward act but an inward change. Jesus calls us to enter the fullness of transformation that only He can bring, casting off every pattern and attitude that no longer reflects His Kingdom.

 

And no one after drinking old wine wants the new, for they say, ‘The old is better.’ (Luke 5:39) 

Luke 5:39 reminds us that spiritual renewal means abandoning what feels safe or comfortable, so that God can pour in something new. In this 120-day journey, we are called to become new wineskins—hearts open to be stretched, reshaped, and filled by the Spirit. 

 

Let His presence renew us, His truth reshape us, and His Spirit fill us until our lives overflow as a living testimony to His transforming power.

 

from: The Turning of Hearts

- Gabrielle K, The Turning of Hearts: 

A 120-Day Transformational Journey through Luke’s Gospel, 2025.

 

 

How to Identify 'Toxic Empathy'

Kindness is good, and empathy can be good too. But empathy that affirms sin or lies is always misguided. How can we tell when empathy has become toxic? Here are a few red flags that we’ll see repeatedly in these pages:

 

1.      THE USE OF EUPHEMISMS: Euphemisms obscure the truth to make a position seem more palatable. Think “reproductive rights” for killing an unborn child, or “gender-affirming care” for bodily mutilation. In every conversation, advertisement, article, or podcast, you must carefully look out for the use of euphemisms. Ask yourself, “What does she mean by that?” and try to identify the reality her language choice is hiding.

 

2.      CONTRADICTIONS TO GOD’S WORD: Sometimes these contradictions are obvious (e.g., “Jesus isn’t the only way to heaven”), but most of the time, they’re not. Just like the Devil tricking Eve or tempting Jesus, unbiblical statements are often paired with something true. Think “Christians are called to love the foreigner” to justify chaotic border laws, or “The early church shared everything they had” to justify socialism. Just because something sounds good doesn’t mean it is. It’s crucial we know our Bible and train ourselves to think critically about the things we read and hear—especially when they’re viral or catchy.

 

3.      EXCLUSIVELY POLITICAL ENDS: When calling for empathy, inclusivity, and love, are they talking about how we treat these people as individuals, or are they actually speaking of achieving certain political ends? For example, “love is love” isn’t really a call for us to love gay people by recognizing their innate worth as human beings and treat them with kindness; it’s a call to legally redefine marriage and family…… These are examples of the exploitation of empathy to achieve political power, not peace.

 

4.      CHRISTIAN-SOUNDING WORDS WITH UNCHRISTIAN MEANINGS: The concepts of equality, equity, liberation, oppression, inclusion, and social justice can all be, in some way, found in the Bible, but the Bible defines them differently than progressive activists do. Biblical equity, for example, means fair, impartial judgment (Ps. 99:4). Progressive equity means equal outcomes…… equal outcomes are impossible outside of extreme, oppressive government intervention, and nowhere does the Bible indicate that justice means everyone having equal resources.

 

5.      EMOTIONAL LANGUAGE: Manipulative rhetoric lacks substantive, logical arguments and replaces them with demands that you feel a certain way. If you’re really loving, caring, understanding, empathetic, etc., you will buy into a particular position. Often, your rational points will be rebuffed with accusations of callousness instead of thoughtful responses. When they call you hateful, bigoted, racist, or any other epithet, it usually means they don’t know why they believe what they believe, so their insecurity manifests itself in anger…… You know such an allegation is ridiculous, and you don’t need to dignify it with a response. Simply continue to kindly, humbly, but confidently stand your ground. It may be that this conversation planted a seed in them.

 

When these red flags show up, it means someone is using toxic empathy to capitalize on the Christian’s righteous desire to be compassionate to the outcast and the weak, distorting biblical love into progressive activism and manipulating women into supporting issues that are harmful and, in many cases, sinful.

 

--- Allie Beth Stuckey, Toxic Empathy: How Progressives Exploit Christian Compassion. 2024.

Man with Telos & Logos

Telos - every object in creation is directed toward an end. The value of an object lies in its capacity to achieve the purpose for which it was designed. Facts and values aren’t separate things—values are embedded within facts.
 
What does this mean for human beings? What makes a man virtuous is his capacity to engage in the activities that make him a man, not an animal—man has a telos, too. What is our telos? Our end, according to both Plato and Aristotle, is to reason, judge, and deliberate.
 
So, according to both Plato and Aristotle, what makes us “virtuous” is doing our job: look at the world with our reason, discerning the final causes for which things exist. This is our purpose. Just as Adam is tasked with naming the animals in the Bible, so we are tasked with recognizing the telos of the world around us in Greek thought.
 
As philosopher Leo Strauss suggests, no society can be built on a multiplicity of end goals. In order to avoid arguing incessantly over end goals, therefore, the Greeks had to posit an objective, underlying logic to the universe: a Grand Designer, an Unmoved Mover. Were the universe a chaotic, arbitrary, and random place operating according to no design, it would have no telos. But if a grand plan stands behind all of creation, our job is merely to investigate that plan—to uncover the natural law that governs the universe.
 
Heraclitus (535–475 BCE) was the first known philosopher to use the term Logos to describe the system of unified reason behind the world we see and experience. Man could understand the universe because a force had created the universe; man’s mind mirrored that force to the extent that man could uncover its purposes. As historian Richard Tarnas writes, “As the means by which human intelligence could attain universal understanding, the Logos was a divine revelatory principle, simultaneously operative within the human mind and the natural world.” And philosophers were tasked with uncovering this Logos; by doing so, they would be fulfilling both their own telos and discovering the telos of mankind more broadly.
 

- Ben Shapiro, The Right Side of History: 

How Reason and Moral Purpose Made the West Great, 2019.

 

Happiness is Moral Purpose

Pleasure can be gained from a variety of activities: golf, fishing, playing with your children, sex. Amoral activities can bring us pleasure—that temporary high, that feeling of forgetting our cares. However, that pleasure is never enough. Lasting happiness can only be achieved through cultivation of soul and mind. And cultivating our souls and minds requires us to live with moral purpose.
 
This has been clear since the dawn of Western civilization. The very terminology for happiness is imbued with such meaning in both the Judeo-Christian and the Greek context. The Hebrew Bible calls happiness simcha; Aristotle called happiness eudaimonia.
 
What does the Bible mean by simcha? It means right action in accordance with God’s will. In Ecclesiastes, Solomon laments, “I said to myself: ‘Come now, I will mix [wine] with joy and experience pleasure,’ and behold, this too was vanity.”
 
The Bible doesn’t seem to care very much about what we want. Instead, God commands us to live in simcha. How can He command an emotion? He can’t—he can only command our enthusiastic pursuit of an ideal He sets forth for us. If we do not pursue that purpose, we pay a price: we serve foreign gods, which cannot provide us any sort of true fulfillment.

- Ben Shapiro, The Right Side of History: 

How Reason and Moral Purpose Made the West Great, 2019.

The Ingredients for Happiness

Happiness, comprises four elements: individual moral purpose, individual capacity, collective moral purpose, and collective capacity. If we lack one of these elements, the pursuit of happiness becomes impossible; if that pursuit is foreclosed, society crumbles.
Our society was built on recognition of these four elements. The fusion of Athens and Jerusalem, tempered by the wit and wisdom of our Founding Fathers, led to the creation of a civilization of unparalleled freedom and replete with virtuous men and women striving to better themselves and the society around them.
 
But we are losing that civilization. We are losing that civilization because we have spent generations undermining the two deepest sources of our own happiness—the sources that lie behind individual moral purpose, communal moral purpose, individual capacity, and communal capacity. Those two sources: Divine meaning and reason. There can be no individual or communal moral purpose without a foundation of Divine meaning; there can be no individual capacity or communal capacity without a constant, abiding belief in the nature of our reason.
 
The history of the West is built on the interplay between these two pillars: Divine meaning and reason. We receive our notions of Divine meaning from a three-millennia-old lineage stretching back to the ancient Jews; we receive our notions of reason from a twenty-five-hundred-year-old lineage stretching back to the ancient Greeks. In rejecting those lineages—in seeking to graft ourselves to rootless philosophical movements of the moment, cutting ourselves off from our own roots—we have damned ourselves to an existential wandering.
 
We must make our way back toward our roots. Those roots took hold at Sinai.

- Ben Shapiro, The Right Side of History: 

How Reason and Moral Purpose Made the West Great, 2019.

The Creation of Reason-based Government

The Greeks gave us the roots of democracy.
 
Based on the notion of virtue—use of reason to act in accordance with nature—Plato, Aristotle, and the Stoics developed ethical systems. Those ethical systems didn’t merely recommend personal cultivation. They also encompassed the creation of new forms of government. Some of their ideas regarding government were good; others were bad. But they began the process of applying reason to governmental structures—a process that has continued down to our day.
 
The ancients believed that in order to cultivate virtue, the polis—the city-state—must be at the center of human life. As philosopher Alasdair MacIntyre points out, the Athenians universally believed that good citizenship was a prerequisite to being a good man. Plato’s ethical system tied together happiness and virtue: the truly virtuous man will be happy. Plato defined various virtues, too: justice, moderation, and the like. But these virtues aren’t individual virtues, in Plato’s view—they only exist in the context of a community. The virtue of justice, for example, exists when each person fulfills his or her function in relation to the polis. Our virtues exist in relations with others.
 
Because the polis is the context in which virtue is cultivated—and because cultivating virtue is the ultimate goal of man—the polis must be governed rigorously so that human beings are inculcated with virtue, according to Plato. That means that those who govern must be the best and wisest among us—that we must rigorously condition a class of philosophers to rule. Otherwise, chaos will ensue.

The Athenian system of thought establishes certain fundamental notions crucial to happiness: the notion of telos, discoverable by us; the importance of reason-led investigation, leading to the birth of science; the recognition that social ties bind us to one another.

 

- Ben Shapiro, The Right Side of History: 

How Reason and Moral Purpose Made the West Great, 2019.

 

Roots of Civilization

Why should Americans bother to learn about ancient Greeks? Because the classical roots of Western civilization in Athens still have much to teach us. Athens teaches us what we are capable of doing as human beings. Athens teaches us that we have the ability to use our reason to reach beyond ourselves. Athens teaches us not only how liberty can flourish, but why it should. I’ve argued that without Jerusalem, there could be no West; without Athens, the same holds true.
 
Religious faith is empowering because it tells human beings that they are loved, and that they have the capacity to choose between good and evil. But religious faith also requires us to acknowledge the inherent limits on human capacity—it requires us to say that there are things we will never understand, that we are earthly creatures bounded by dust. But if the project of Sinai was about elevating man above the animals by associating him with a Godly mission and granting him a Godly soul, the project of Athens was about elevating man using man’s own faculties. Religion doesn’t discount the capacity of mankind, of course, but that capacity is always secondary to God’s will; Athens elevates man’s capacity and makes it primary.
 

The ancient Greeks gave us three foundational principles: first, that we could discover our purpose in life from looking at the nature of the world; second, that in order to learn about the nature of the world, we had to study the world around us by utilizing our reason; and finally, that reason could help us construct the best collective systems for cultivating that reason. In short, the Greeks gave us natural law, science, the basis of secularly constructed government. Jerusalem brought the heavens down to earth; Athens’s elevation of reason would launch mankind toward the stars. 

- Ben Shapiro, The Right Side of History: 

How Reason and Moral Purpose Made the West Great, 2019.