The true reward

This is a great clip I found tonight on Ray Ortlund’s blog:

Good stuff in a short clip. I’m not familiar with 13 Letters, which apparently is a hip-hop curriculum on the Pauline Epistles—not a combination which it would have occurred to me to expect, but it looks like they have some solid teaching effectively presented.I should note as well that I also greatly appreciated this comment of the Rev. Dr. Ortlund’s in the thread on his post, not least because I could too often say the same of myself:

God made us for greatness, for glory, honor and immortality (Romans 2:7). God wants that for us. But it happens only under God’s approval. One of the worst parts of my own fallenness is that God’s approval doesn’t mean nearly as much to me as it should. Sure, he matters. But what would really make my heart sing today is if you would just please, pretty please, adore me.Dishonoring to God.Manipulative of you.Unsatisfying to and weirdifying of me.But God is at work in our hearts for better things, to the praise of the glory of his grace.

The heart of worship and the worshipful heart

I desire steadfast love and not sacrifice,the knowledge of God rather than burnt offerings.—Hosea 6:6 (ESV)Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. My brothers, show no partiality as you hold the faith in our Lord Jesus Christ, the Lord of glory. —James 1:27-2:1 (ESV)For whatever reason, I haven’t much mentioned Barb and her blog, A Former Leader’s Journey—maybe only once or twice, actually; I’m not sure why that is, since I appreciate her and what she has to say, but it’s just the way it’s played out. Tonight, though, I simply had to mention a beautiful post she put up today on worship, “Worship That He is Pleased With—or Worship in the Bathroom”; I think she goes right to the heart of the matter, and I commend her post to your reading.

The lust of the world, the grace of God, and the heart of the church

The lust, the flesh, the eyes and the pride of life
Drain the life right out of me.

—The 77s, “The Lust, the Flesh, the Eyes, and the Pride of Life”

Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride in possessions—is not from the Father but is from the world. And the world is passing away along with its desires, but whoever does the will of God abides forever.

—1 John 2:15-17 (ESV)

You expect to find “the lust of the flesh, the lust of the eyes, and the pride of life” in the world, because that’s what the world’s on about; the church ought to be different. Too often, though, it isn’t; too often, rather than challenging these things with the hard message of grace and the gospel of Jesus Christ—and it is a hard message to hear and accept, make no mistake about it, because it challenges our assumptions, our comfort zones, and (most of all) our egos—the church opts instead to find a pseudo-sanctified way to cater to them. This is why, as Jared Wilson pointedly notes (building off the Jollyblogger), we really need to convert the church to the gospel, in many ways and many cases, before we can even think about converting those outside the church.

In saying this, Jared writes about our “weird—but frequently exhilarating—position where the gospel is scandalous even to Christians,” but as counterintuitive as it seems, I don’t think the position is really all that weird. It ought to be, but it isn’t. The Jollyblogger points to the history of Israel and notes the Corinthian church as a New Testament example; I’d go further and say that whether you look at the NT epistles (Colossians is the one that comes to my mind, since I’m head-down in it right now), the Middle Ages, the New England Puritans (just look at the Half-Way Covenant), or any other period in church history, you’ll find this struggle. The pattern of oscillation we see in the book of Judges between reformation and relapse repeats itself over and over in the life of the people of God. I’m certainly no more of a fan of the attractional-church paradigm than Jared is—I think it trades in the mystery of God for a mess of pottage (or, if you prefer, a bowl of stew)—but I don’t think it’s the problem here; I think it’s just another symptom, just the latest form the relapse into legalism has taken.

The deeper problem here, I think, is how to inculcate in people a desire for grace—because most of us, anyway, don’t really want it. We may say we don’t want “legalism,” but the truth of it is, by our nature, we do. We don’t want it preached in a judgmental way because that makes us feel bad about ourselves, but make it optimistic and hopey-changey (to pull a phrase from Beldar) and we eat it up. We eat it up for the same reason the Pharisees did: because if you give us a set of rules we believe we can follow, it feeds our desire to believe that we can be good enough on our own, without God’s help—which is, I believe, the primal human temptation. The good news of grace, by contrast, begins with the bad news that we can’t be good enough on our own; this is one of the purposes of God’s Law, to teach us this—which leads us to the ironic reality that the older, judgmental forms of legalism, which still implicitly serve this purpose, are more redemptive than our modern legalism, which in its appearance of graciousness has been effectively (if unconsciously) sanitized of anything that might actually drive us to real grace.

So how to fix that? Well, first, recognize that even our acceptance of grace is only by God’s grace—no human power can teach anyone to desire grace. Which is to say, we can’t fix it, only God can. But, second, we certainly have the responsibility to serve God’s purpose in that respect, even as we recognize that while we plant and water, only he gives the increase; as such, I believe we’re called to preach grace relentlessly, unstintingly, unwearyingly, without trimming or compromising the message in any way. You can lead a horse to water, you can’t make him drink, but you can put salt in the oats. The grace of God is the water, and it’s our job to be conduits through which that grace pours out in a great stream; the salt, I think, is the reality of our own unholiness by comparison to the holiness of God, and proclaiming this is a necessary part of preaching grace, for this is what shows us our need for grace. And third, having begun to pour out the water and salt the oats, as we see resistance (whether active, as opposition, or passive, as apparent indifference), we can’t give in to it or compromise with it; we have to keep preaching the true gospel, even if it isn’t “working.” When once we give in to results-based analysis of ministry, we’re dead.

The crux of theology

I’m up late, can’t sleep, feeling crummy, just sitting here on the couch with the laptop wandering the Web doing things that don’t need much brainpower (I could be trying to tackle Colossians 2:9-15 for this Sunday’s sermon, but I think it would take two falls out of three without breaking a sweat); but even in moments like these, God is at work, and there are grace notes. For whatever reason, his Spirit brought to mind the story of how Karl Barth, during his visit to America in 1962, was asked how he would summarize his theology; this brilliant Reformed thinker, the greatest and most important theologian of his century, this prolific mind who wrote millions and millions of words, answered, “Jesus loves me, this I know, for the Bible tells me so.” That really is the bottom line, isn’t it? What a comfort.

Missing the mystery

Now I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church, of which I became a minister according to the stewardship from God that was given to me for you, to make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory. Him we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all his energy that he powerfully works within me.

For I want you to know how great a struggle I have for you and for those at Laodicea and for all who have not seen me face to face, that their hearts may be encouraged, being knit together in love, to reach all the riches of full assurance of understanding and the knowledge of God’s mystery, which is Christ, in whom are hidden all the treasures of wisdom and knowledge. I say this in order that no one may delude you with plausible arguments. For though I am absent in body, yet I am with you in spirit, rejoicing to see your good order and the firmness of your faith in Christ.

—Colossians 1:24-2:5 (ESV)

I argued earlier today that we have a predisposition to belief, one which is driven in large part by the sense that, however much folks like Richard Dawkins might tell us otherwise, there is more to reality than the material and physical—that there’s more to this life than just what we can see and hear and manipulate. I believe everyone feels the pull of this, though some people do their level best to stuff it down where it won’t bother them; even then, though, you can often still see its effects (even in folks like Dr. Dawkins). This, it seems to me, is one of the points of entry for the church in an age like ours.

Unfortunately, this isn’t all that common an approach in the American church. If we look at churches around this country, we see a lot of them that are so determined to be relevant and with it and cool that they’ve adopted a strategy of giving the world what it already knows it wants; they mimic its sounds, its approaches, its strategies, in an effort to address the needs it’s already aware of and already understands. Thus we get worship services where a playlist right out of the Top 40 leads into sermons about how if Jesus is your CEO, you can follow these three surefire principles to prepare your children to lead successful lives. The music and the principles may be fine as far as they go—but they don’t go far enough, because they don’t go any farther than the world goes. They don’t even acknowledge the mystery, let alone aim for it; they leave that need unaddressed and unfilled.

I don’t know if this was the problem with the Colossian church, but from some of the things Paul says, it sounds like it might have been. Certainly, their understanding of Christ seems to have been pretty shallow—and as a consequence, though they’d been given the riches of the glory of the knowledge of God’s mystery, though they’d been given the keys to the treasury of heaven itself, they didn’t know it. They didn’t understand what they’d been given, and so they went chasing off after other things. They went a different direction than most of our churches today, off into a weird esoteric form of legalism instead of into the therapeutic moralistic legalism that’s the big attraction these days, but they had the same root problem: they didn’t really know and appreciate Jesus, and so they thought they needed something else. They’d missed the mystery, passed it up for a handful of flashy trinkets.

This is why Paul says that he struggles that the Colossians, and the other Christians of the Lycus Valley, “may be encouraged . . . to reach all the riches of the full understanding of the knowledge of the mystery of God, which is Christ.” Indeed, he expresses this desire for all those who haven’t seen him face to face, for this is his hope for all the church—not just for the people to whom he initially wrote this letter, but for everyone who reads it across the length and breadth of the people of God. The world tries to keep us from that, either by leading us off down the rabbit trail to chase illusions, as the Colossians did, or by keeping us so focused on the practical things of life that we forget our sense of mystery, that we forget there’s anything more to life than just getting through it. Paul calls us away from both mistakes; he calls us to remember that there is more to this life, and to dive into the mystery of God, to seek the glory of the knowledge of God in the face of Christ.

Thought on belief

If we stopped to count e-mail forwards, I wonder how many we’d come up with, and what we might learn by developing a taxonomy of them. It’s work that’s been partly done by sites like Snopes and TruthOrFiction.com, of course, but their concern is practical, aimed at helping people recognize bogus stories, not that of the researcher.

In an academic way, it’s remarkable just how many phony stories are being circulated out there as true. You might, for instance, have seen the e-mail blasting Target as a French company that’s opposed to veterans; I’ll admit that my dad likes to refer to Target as “Tarjet, the French store,” but that’s the only thing French about them (they’re headquartered in Minneapolis). They may have chosen to focus their corporate grant-giving on educational and arts projects, but that doesn’t make them anti-veteran. You might also remember the one about Procter & Gamble being a front for the Church of Satan—supposedly, the CEO went on a talk show and boasted about it, and pointed out the “666” hidden in the beard on the company’s logo. This one, it turns out, was started by a regional Amway distributor, and has been around long enough that older versions had this mythical executive making his confession to Phil Donahue and Johnny Carson.

Do you ever wonder why these things get around so well? They spread across the electronic landscape like kudzu, after all—there has to be a reason. Or maybe several, since we human beings tend not to do things simply, or for simple reasons. I don’t claim to know all of them, but I think I can name the big one: we’re wired to believe.

This isn’t to say that we’re wired to hold any particular belief—I think we were, originally, but our fall into sin broke that—but it is to say that when confronted with a proposition, with someone declaring something to be true, our deepest natural reflex is to believe it. We are innately credulous. That’s why Internet rumors spread the way they do: many, perhaps most, people grant them the presumption of belief, assuming them to be credible simply because they exist. It’s why the “big lie” propaganda strategy works, because it’s hard for us to credit that anyone actually would tell a lie that big, even when rationally we know that such things happen. And it’s why, as you might have seen in the news lately, research has shown that atheists are significantly more likely than religious folk to believe in UFOs, ESP, and paranormal phenomena; having thrown out religion doesn’t leave them able truly to believe in nothing. Thus the great Christian writer G. K. Chesterton said,

It’s the first effect of not believing in God that you lose your common sense, and can’t see things as they are.

Or, as another line attributed to Chesterton has it,

When a man ceases to believe in God, he does not believe in nothing. He believes in everything.

Now, obviously we don’t believe everything we hear (or at least, most people don’t); we learn fairly early that we can’t, because that would require us to believe many things which are mutually contradictory. Further, as we come to believe in certain things, that rules out believing in others. Over the course of life, we evolve a set of criteria for determining what things we believe and what things we don’t; we develop filters to strain out the things which don’t make sense, or don’t fit with what we believe, or contradict things which we know to be true. And yet, despite all this, we still have the predisposition, the reflex, to believe what people tell us. I spent most of a year working in inner-city ministry, right along the north side of one of the most blighted urban slums in the developed world, and in that time I had people lie to me and try to con me in more ways than I would have imagined possible. It was an education. And yet, when I had someone come up to me one rainy night outside our favorite restaurant and ask for money because he’d run out of gas, I gave him a toonie (a two-dollar coin, for those unfamiliar with Canadian money); I didn’t realize I’d been conned until the next week when I saw the guy referenced by one of the local columnists. I should have known better; but I was predisposed to believe his story.

The most basic reason for this is that God created us to believe him. Obviously, that was bent when we chose to turn away from God into disobedience, but it’s still there; and I think there’s something about living in our fallen world that reinforces it. It shows up in a lot of ways. Some are fairly unflattering, like the desire to know something that most people don’t—we like feeling special, like we’re smarter than the average Joe—while others are more noble, like the desire to understand the world. Behind them all, if we look, I think we can see a common root: this sense that everybody has, though some pay attention to it and some don’t, that there’s more to this life than what we can see. We can study how this world works in a lot of ways, through sciences like physics or social sciences like economics, or through disciplines in the humanities like history or literature, but there’s always more to understand than we can get to, and always a deeper truth that we can’t quite reach on our own. It’s the sense that there’s a mystery at the heart of life, one that we can’t understand without a deeper wisdom than this world has to give us; we need something better to believe in than money can buy, or power can win, or pleasure can produce.

 

Trading excuses for grace

Ray Ortlund, as usual, goes right to the heart of things:

The world is a mess, and it’s always someone else’s fault. Every rational person on the face of the earth knows something is wrong, and every single one is pointing at the next guy saying, “He’s to blame.” Everyone is an exception. This is our natural moral psychology.

This is why we need to hear the Law of God, because it renders this self-deception impossible and forces us to see our own guilt and our own responsibility; it drives us to admit and reckon with the real problem, so that we can hear the gospel of Jesus Christ as the good news that it truly is—and so that we’re ready to accept the only true healing available to us, which comes only by his grace. We need to come to the point where we realize that we have no excuses for this mess, so that we can receive as a gift his answer for it.

All need a new heart, created by the Holy Spirit. All need a grace from beyond themselves that flies in under their radar with humbling self-awareness that bows low and says, “I fall short of the glory of God. In fact, there is no justification for my life at all. God, be merciful to me, a sinner.” This is the one who is justified by God’s grace, as a gift, through the redemption that is in Christ Jesus.

Is there a yardstick for the Spirit?

Jared has a great post up at GDC on spiritual maturity and the ways we in the church try to measure it; I commend it to your reading, because I think he raises some important questions and concerns.

But generally speaking—and here I’m not at all picking on the REVEAL survey but on the evangelical Church’s approach to gauging spiritual maturity in general—our measuring stick amounts to Participation and Feelings.And here’s where I get hung up: I’m not sure spiritual maturity can be quantified that way. . . .The way this gets boiled down so often amounts to “How much church stuff do you do?” and “How do you feel about yourself?”And frankly, some of the most spiritually mature people I know are very insecure about their sin and their own brokenness and are struggling to find their place in the modern church.

One wonders what we would make, given this approach, of someone who led a major ministry and spoke all over the place, yet confessed privately that they had no sense at all of the presence of God in their life. Would we conclude that Mother Theresa was spiritually immature?The truth is, I think Jared’s right: I don’t think we can measure spiritual maturity. I don’t even think, as he suggests, that we can count on time to bring spiritual maturity—in my experience of the church, I’ve been sadly disappointed on that score more than once. You can’t put a yardstick on love, or weigh out joy on a scale, or measure the volume of someone’s peace with a tablespoon. Ultimately, I think when it comes to spiritual maturity, we have to borrow a line from Justice Potter Stewart (used of a very different subject, of course) and just recognize that we can’t define it, but we know it when we see it.This is, I think, even true on the church level. I do believe that a more spiritually mature church will tend to pray more, be more involved in missions, and so on, but correlation is not causation; there are churches that do a great deal but are very shallow in their corporate theology and relationship with God. Contrariwise, Aberdeen, Scotland’s Gilcomston South under the Rev. Willie Still had very few programs but grew deep, strong, mature Christians. (I trust that it still does, but I have no direct knowledge of it since his death.) I understand the desire—I want to know if the church I lead is growing spiritually, if the work I’m doing is bearing any real fruit—and I think these questions are worth asking, because they do give us real information; we just need to be careful to recognize what they aren’t telling us.

Mark Driscoll on the atonement

Mark Driscoll is a difficult figure for a lot of folks in the American church, for a lot of reasons, which mostly seem to boil down to him having a lot of difficulty keeping himself reined in in various ways; but for all that, I have a great deal of respect for him, because he’s been used of God to build a church and grow a lot of serious Christians on serious theology in a very, very difficult environment in which to do so. What’s more, in his writings, for all the complaints about his irreverence and his rough edge, he’s consistently made the case for Reformed theology in a context (the emergent and emergent-sympathetic church) which tends to slide in some very different directions.His latest book, Death by Love, looks like one I really need to get, going by Tim Challies’ review; it’s a book on the atonement that looks at the various different angles on our understanding of Christ’s work on the cross in their appropriate pastoral contexts. As Challies writes,

Following the model of the biblical epistles, Driscoll writes letters to his congregation—individuals who have come to him for pastoral counsel through the years of his ministry. He writes letters to address their issues in light of the gospel. “Our approach is an effort to show that there is no such thing as Christian community or Christian ministry apart from a rigorous theology of the cross that is practically applied to the lives of real people.”

This is an important thing to do, making biblical and systematic theology pastoral theology—giving counsel which is, to borrow Martin Marty’s phrase, “theologically practical.” I look forward to seeing what the Rev. Driscoll has done in applying this fundamental truth of the Christian faith to the fundamental realities of hurting people’s lives.HT: Justin Taylor

The ongoing Islamic conquest of Europe

and its consequences, as told by one who knows: Geert Wilders, the chairman of the People’s Party for Freedom and Democracy in the Netherlands, and the man who made the movie Fitna. This is the text of a speech he gave last week in NYC at the invitation of the Hudson Institute:

Dear friends,Thank you very much for inviting me. Great to be at the Four Seasons. I come from a country that has one season only: a rainy season that starts January 1st and ends December 31st. When we have three sunny days in a row, the government declares a national emergency. So Four Seasons, that’s new to me.It’s great to be in New York. When I see the skyscrapers and office buildings, I think of what Ayn Rand said: “The sky over New York and the will of man made visible.” Of course, without the Dutch you would have been nowhere, still figuring out how to buy this island from the Indians. But we are glad we did it for you. And, frankly, you did a far better job than we possibly could have done.I come to America with a mission. All is not well in the old world. There is a tremendous danger looming, and it is very difficult to be optimistic. We might be in the final stages of the Islamization of Europe. This not only is a clear and present danger to the future of Europe itself, it is a threat to America and the sheer survival of the West. The danger I see looming is the scenario of America as the last man standing. The United States as the last bastion of Western civilization, facing an Islamic Europe. In a generation or two, the US will ask itself: who lost Europe? Patriots from around Europe risk their lives every day to prevent precisely this scenario from becoming a reality.My short lecture consists of 4 parts.First I will describe the situation on the ground in Europe. Then, I will say a few things about Islam. Thirdly, if you are still here, I will talk a little bit about the movie you just saw. To close I will tell you about a meeting in Jerusalem.The Europe you know is changing. You have probably seen the landmarks. The Eiffel Tower and Trafalgar Square and Rome’s ancient buildings and maybe the canals of Amsterdam. They are still there. And they still look very much the same as they did a hundred years ago.But in all of these cities, sometimes a few blocks away from your tourist destination, there is another world, a world very few visitors see—and one that does not appear in your tourist guidebook. It is the world of the parallel society created by Muslim mass-migration. All throughout Europe a new reality is rising: entire Muslim neighbourhoods where very few indigenous people reside or are even seen. And if they are, they might regret it. This goes for the police as well.It’s the world of head scarves, where women walk around in figureless tents, with baby strollers and a group of children. Their husbands, or slaveholders if you prefer, walk three steps ahead. With mosques on many street corner. The shops have signs you and I cannot read. You will be hard-pressed to find any economic activity. These are Muslim ghettos controlled by religious fanatics. These are Muslim neighbourhoods, and they are mushrooming in every city across Europe. These are the building-blocks for territorial control of increasingly larger portions of Europe, street by street, neighbourhood by neighbourhood, city by city.There are now thousands of mosques throughout Europe. With larger congregations than there are in churches. And in every European city there are plans to build super-mosques that will dwarf every church in the region. Clearly, the signal is: we rule.Many European cities are already one-quarter Muslim: just take Amsterdam, Marseille and Malmo in Sweden. In many cities the majority of the under-18 population is Muslim. Paris is now surrounded by a ring of Muslim neighbourhoods. Mohammed is the most popular name among boys in many cities. In some elementary schools in Amsterdam the farm can no longer be mentioned, because that would also mean mentioning the pig, and that would be an insult to Muslims. Many state schools in Belgium and Denmark only serve halal food to all pupils.In once-tolerant Amsterdam gays are beaten up almost exclusively by Muslims. Non-Muslim women routinely hear “whore, whore”. Satellite dishes are not pointed to local TV stations, but to stations in the country of origin. In France school teachers are advised to avoid authors deemed offensive to Muslims, including Voltaire and Diderot; the same is increasingly true of Darwin.The history of the Holocaust can in many cases no longer be taught because of Muslim sensitivity. In England sharia courts are now officially part of the British legal system. Many neighbourhoods in France are no-go areas for women without head scarves. Last week a man almost died after being beaten up by Muslims in Brussels, because he was drinking during the Ramadan. Jews are fleeing France in record numbers, on the run for the worst wave of anti-Semitism since World War II. French is now commonly spoken on the streets of Tel Aviv and Netanya, Israel. I could go on forever with stories like this. Stories about Islamization.A total of fifty-four million Muslims now live in Europe. San Diego University recently calculated that a staggering 25 percent of the population in Europe will be Muslim just 12 years from now. Bernhard Lewis has predicted a Muslim majority by the end of this century.Now these are just numbers. And the numbers would not be threatening if the Muslim-immigrants had a strong desire to assimilate. But there are few signs of that. The Pew Research Center reported that half of French Muslims see their loyalty to Islam as greater than their loyalty to France. One-third of French Muslims do not object to suicide attacks. The British Centre for Social Cohesion reported that one-third of British Muslim students are in favour of a worldwide caliphate. A Dutch study reported that half of Dutch Muslims admit they “understand” the 9/11 attacks.Muslims demand what they call ‘respect’. And this is how we give them respect. Our elites are willing to give in. To give up. In my own country we have gone from calls by one cabinet member to turn Muslim holidays into official state holidays, to statements by another cabinet member, that Islam is part of Dutch culture, to an affirmation by the Christian-Democratic attorney general that he is willing to accept sharia in the Netherlands if there is a Muslim majority. We have cabinet members with passports from Morocco and Turkey.Muslim demands are supported by unlawful behaviour, ranging from petty crimes and random violence, for example against ambulance workers and bus drivers, to small-scale riots. Paris has seen its uprising in the low-income suburbs, the banlieus. Some prefer to see these as isolated incidents, but I call it a Muslim intifada. I call the perpetrators “settlers”. Because that is what they are. They do not come to integrate into our societies, they come to integrate our society into their Dar-al-Islam. Therefore, they are settlers.Much of this street violence I mentioned is directed exclusively against non-Muslims, forcing many native people to leave their neighbourhoods, their cities, their countries.Politicians shy away from taking a stand against this creeping sharia. They believe in the equality of all cultures. Moreover, on a mundane level, Muslims are now a swing vote not to be ignored.Our many problems with Islam cannot be explained by poverty, repression or the European colonial past, as the Left claims. Nor does it have anything to do with Palestinians or American troops in Iraq. The problem is Islam itself.Allow me to give you a brief Islam 101. The first thing you need to know about Islam is the importance of the book of the Quran. The Quran is Allah’s personal word, revealed by an angel to Mohammed, the prophet. This is where the trouble starts. Every word in the Quran is Allah’s word and therefore not open to discussion or interpretation. It is valid for every Muslim and for all times. Therefore, there is no such a thing as moderate Islam. Sure, there are a lot of moderate Muslims. But a moderate Islam is non-existent.The Quran calls for hatred, violence, submission, murder, and terrorism. The Quran calls for Muslims to kill non-Muslims, to terrorize non-Muslims and to fulfil their duty to wage war: violent jihad. Jihad is a duty for every Muslim, Islam is to rule the world—by the sword. The Quran is clearly anti-Semitic, describing Jews as monkeys and pigs.The second thing you need to know is the importance of Mohammed the prophet. His behaviour is an example to all Muslims and cannot be criticized. Now, if Mohammed had been a man of peace, let us say like Ghandi and Mother Theresa wrapped in one, there would be no problem. But Mohammed was a warlord, a mass murderer, a pedophile, and had several marriages—at the same time. Islamic tradition tells us how he fought in battles, how he had his enemies murdered and even had prisoners of war executed. Mohammed himself slaughtered the Jewish tribe of Banu Qurayza. He advised on matters of slavery, but never advised to liberate slaves. Islam has no other morality than the advancement of Islam. If it is good for Islam, it is good. If it is bad for Islam, it is bad. There is no gray area or other side.Quran as Allah’s own word and Mohammed as the perfect man are the two most important facets of Islam. Let no one fool you about Islam being a religion. Sure, it has a god, and a here-after, and 72 virgins. But in its essence Islam is a political ideology. It is a system that lays down detailed rules for society and the life of every person. Islam wants to dictate every aspect of life. Islam means ‘submission’. Islam is not compatible with freedom and democracy, because what it strives for is sharia. If you want to compare Islam to anything, compare it to communism or national-socialism, these are all totalitarian ideologies.This is what you need to know about Islam, in order to understand what is going on in Europe. For millions of Muslims the Quran and the live of Mohammed are not 14 centuries old, but are an everyday reality, an ideal, that guide every aspect of their lives. Now you know why Winston Churchill called Islam “the most retrograde force in the world”, and why he compared Mein Kampf to the Quran.Which brings me to my movie, Fitna.I am a lawmaker, and not a movie maker. But I felt I had the moral duty to educate about Islam. The duty to make clear that the Quran stands at the heart of what some people call terrorism but is in reality jihad. I wanted to show that the problems of Islam are at the core of Islam, and do not belong to its fringes.Now, from the day the plan for my movie was made public, it caused quite a stir, in the Netherlands and throughout Europe. First, there was a political storm, with government leaders, across the continent in sheer panic. The Netherlands was put under a heightened terror alert, because of possible attacks or a revolt by our Muslim population. The Dutch branch of the Islamic organisation Hizb ut-Tahrir declared that the Netherlands was due for an attack.Internationally, there was a series of incidents. The Taliban threatened to organize additional attacks against Dutch troops in Afghanistan, and a website linked to Al Qaeda published the message that I ought to be killed, while various muftis in the Middle East stated that I would be responsible for all the bloodshed after the screening of the movie. In Afghanistan and Pakistan the Dutch flag was burned on several occasions. Dolls representing me were also burned. The Indonesian President announced that I will never be admitted into Indonesia again, while the UN Secretary General and the European Union issued cowardly statements in the same vein as those made by the Dutch Government. I could go on and on. It was an absolute disgrace, a sell-out.A plethora of legal troubles also followed, and have not ended yet. Currently the state of Jordan is litigating against me. Only last week there were renewed security agency reports about a heightened terror alert for the Netherlands because of Fitna.Now, I would like to say a few things about Israel. Because, very soon, we will get together in its capitol. The best way for a politician in Europe to loose votes is to say something positive about Israel. The public has wholeheartedly accepted the Palestinian narrative, and sees Israel as the aggressor. I, however, will continue to speak up for Israel. I see defending Israel as a matter of principle. I have lived in this country and visited it dozens of times. I support Israel. First, because it is the Jewish homeland after two thousand years of exile up to and including Auschwitz, second because it is a democracy, and third because Israel is our first line of defense.Samuel Huntington writes it so aptly: “Islam has bloody borders”. Israel is located precisely on that border. This tiny country is situated on the fault line of jihad, frustrating Islam’s territorial advance. Israel is facing the front lines of jihad, like Kashmir, Kosovo, the Philippines, Southern Thailand, Darfur in Sudan, Lebanon, and Aceh in Indonesia. Israel is simply in the way. The same way West-Berlin was during the Cold War.The war against Israel is not a war against Israel. It is a war against the West. It is jihad. Israel is simply receiving the blows that are meant for all of us. If there would have been no Israel, Islamic imperialism would have found other venues to release its energy and its desire for conquest. Thanks to Israeli parents who send their children to the army and lay awake at night, parents in Europe and America can sleep well and dream, unaware of the dangers looming.Many in Europe argue in favor of abandoning Israel in order to address the grievances of our Muslim minorities.But if Israel were, God forbid, to go down, it would not bring any solace to the West. It would not mean our Muslim minorities would all of a sudden change their behavior, and accept our values. On the contrary, the end of Israel would give enormous encouragement to the forces of Islam. They would, and rightly so, see the demise of Israel as proof that the West is weak, and doomed. The end of Israel would not mean the end of our problems with Islam, but only the beginning. It would mean the start of the final battle for world domination. If they can get Israel, they can get everything. Therefore, it is not that the West has a stake in Israel. It is Israel.It is very difficult to be an optimist in the face of the growing Islamization of Europe. All the tides are against us. On all fronts we are losing. Demographically the momentum is with Islam. Muslim immigration is even a source of pride within ruling liberal parties. Academia, the arts, the media, trade unions, the churches, the business world, the entire political establishment have all converted to the suicidal theory of multiculturalism. So-called journalists volunteer to label any and all critics of Islamization as a ‘right-wing extremists’ or ‘racists’. The entire establishment has sided with our enemy. Leftists, liberals and Christian-Democrats are now all in bed with Islam.This is the most painful thing to see: the betrayal by our elites. At this moment in Europe’s history, our elites are supposed to lead us. To stand up for centuries of civilization. To defend our heritage. To honour our eternal Judeo-Christian values that made Europe what it is today. But there are very few signs of hope to be seen at the governmental level. Sarkozy, Merkel, Brown, Berlusconi; in private, they probably know how grave the situation is. But when the little red light goes on, they stare into the camera and tell us that Islam is a religion of peace, and we should all try to get along nicely and sing Kumbaya.They willingly participate in, what President Reagan so aptly called: “the betrayal of our past, the squandering of our freedom.”If there is hope in Europe, it comes from the people, not from the elites. Change can only come from a grass-roots level. It has to come from the citizens themselves. Yet these patriots will have to take on the entire political, legal and media establishment.Over the past years there have been some small, but encouraging, signs of a rebirth of the original European spirit. Maybe the elites turn their backs on freedom, the public does not. In my country, the Netherlands, 60 percent of the population now sees the mass immigration of Muslims as the number one policy mistake since World War II. And another 60 percent sees Islam as the biggest threat to our national identity. I don’t think the public opinion in Holland is very different from other European countries.Patriotic parties that oppose jihad are growing, against all odds. My own party debuted two years ago, with five percent of the vote. Now it stands at ten percent in the polls. The same is true of all similarly-minded parties in Europe. They are fighting the liberal establishment, and are gaining footholds on the political arena, one voter at the time.Now, for the first time, these patriotic parties will come together and exchange experiences. It may be the start of something big. Something that might change the map of Europe for decades to come. It might also be Europe’s last chance.This December a conference will take place in Jerusalem. Thanks to Professor Aryeh Eldad, a member of Knesset, we will be able to watch Fitna in the Knesset building and discuss the jihad. We are organizing this event in Israel to emphasize the fact that we are all in the same boat together, and that Israel is part of our common heritage. Those attending will be a select audience. No racist organizations will be allowed. And we will only admit parties that are solidly democratic.This conference will be the start of an Alliance of European patriots. This Alliance will serve as the backbone for all organizations and political parties that oppose jihad and Islamization. For this Alliance I seek your support.This endeavor may be crucial to America and to the West. America may hold fast to the dream that, thanks to its location, it is safe from jihad and sharia. But seven years ago to the day, there was still smoke rising from Ground Zero, following the attacks that forever shattered that dream. Yet there is a danger even greater danger than terrorist attacks, the scenario of America as the last man standing. The lights may go out in Europe faster than you can imagine. An Islamic Europe means a Europe without freedom and democracy, an economic wasteland, an intellectual nightmare, and a loss of military might for America—as its allies will turn into enemies, enemies with atomic bombs. With an Islamic Europe, it would be up to America alone to preserve the heritage of Rome, Athens and Jerusalem.Dear friends, liberty is the most precious of gifts. My generation never had to fight for this freedom, it was offered to us on a silver platter, by people who fought for it with their lives. All throughout Europe American cemeteries remind us of the young boys who never made it home, and whose memory we cherish. My generation does not own this freedom; we are merely its custodians. We can only hand over this hard-won liberty to Europe’s children in the same state in which it was offered to us. We cannot strike a deal with mullahs and imams. Future generations would never forgive us. We cannot squander our liberties. We simply do not have the right to do so.This is not the first time our civilization is under threat. We have seen dangers before. We have been betrayed by our elites before. They have sided with our enemies before. And yet, then, freedom prevailed.These are not times in which to take lessons from appeasement, capitulation, giving away, giving up or giving in. These are not times in which to draw lessons from Mr. Chamberlain. These are times calling us to draw lessons from Mr. Churchill and the words he spoke in 1942:“Never give in, never, never, never, never, in nothing great or small, large or petty, never give in except to convictions of honour and good sense. Never yield to force; never yield to the apparently overwhelming might of the enemy”.

HT: Carlos Echevarria