“Laissez-faire” is a French term which means “allow to do.” It describes “a policy or attitude of letting things take their course, without interfering.” For obvious reasons, the term is popular in political circles, but this policy and attitude is also quite prevalent in religion. Far too many Christians have adopted a non-interference policy in the practice of their religion. Often called, “live and let live,” when used in religion the policy discourages any criticism of false doctrines and practices. People speak of “not wanting to get involved.” This policy may seem sensible on the surface. After all, people are free agents and God allows humans to make their own moral and social choices. But does the laissez-faire policy always help people? Is it always a good social and religious policy?
The answer depends upon the reason for one’s interference in another person’s life. If that person is doing something that harms himself or others, either physically or spiritually, then yes, something should be said or done to help him. We should interfere in such cases. If on the other hand, that person is harming neither himself nor others, then no matter how much I may dislike his personal choices I should not interfere in his affairs.
The Bible addresses both possibilities:
Do not interfere in matters of liberty and opinion. This is an area where criticism is disallowed. According to Romans 14:1-6, different opinions are to be tolerated and they are not to be used as a basis of “dispute” and disfellowship. Whether or not one eats meat, or eats vegetables only is of no spiritual consequence, and thus should be of no concern to me. Whether one esteems one day above another, or whether he views all days as being alike is of no concern to God, and thus should be of no concern to me. A laissez-faire “live and let live” policy is perfectly acceptable in such areas of difference. One should not voice his disapproval of others or interfere in their affairs over differences over mere personal scruples.
Do not interfere in the daily affairs of your neighbor’s life. Solomon warned, “Let your foot be seldom in your neighbor’s house, lest he become weary of you and hate you” (Proverbs 25:17). Some people simply have more time and less responsibilities than do others. What one person may see as being neighborly, another person sees as being a busybody! Paul instructed against placing young widows on the church payroll because “they get into the habit of being idle and going about from house to house. And not only do they become idlers, but also gossips and busybodies, saying things they ought not to” (1 Timothy 5:13). Some members of the Thessalonian church had adopted the notion that the Lord’s return was imminent. This led some of them to quit their jobs in immediate readiness of His coming. Paul rebuked these members, saying, “We hear that some among you are idle. They are not busy; they are busybodies” (2 Thessalonians 3:11). The “busybody” interferes unnecessarily in the lives of others. He becomes a disruption in their lives. We should not interfere in the lives of others in this way.
However…
Do interfere when sin is being either committed or condoned. Ezekiel was instructed to warn sinners of the consequences of their sinful behavior. Failure on his part to warn sinners would result in the sinners’ blood being required at his hands (Ezek. 3:17-ff). He was to be liable in such cases. We, of course, are not prophets, as was Ezekiel. However, the principle of “warning” is carried forward into the gospel of the kingdom. Speaking of Christ, Paul said, “Whom we preach, teaching every man and warning every man…” (Col.1:28). While it is true that issuing such warnings often makes enemies, the Christian has a genuine concern for human souls, which makes this a risk that he is willing to take. Paul made enemies, as did Christ. Paul said to the Galatians, “Am I therefore become your enemy because I tell you the truth?” (Gal. 4:16).
We should work to develop the attitude of Cornelius in regard to telling others what they need to hear. Even though some might have become upset with him over the message that he was about to expose them to, he had no qualms about inviting his “kinsmen and near friends” to hear the gospel that Peter would preach (Acts 10:24). The risk of being ostracized by his friends and family was a risk that the spiritually-minded Cornelius was willing to take.
The apostles were to “speak from the rooftops” what they had heard in their ears (Matt. 10:27). It is not enough for us to merely “have no fellowship with the unfruitful works of darkness…” We must also “rebuke them” (Ephesians 5:11). We must speak out against sin, error and injustice.
Do interfere when God’s honor is being challenged or ridiculed, and when His word is being misrepresented. Numbers 25 tells of the occasion when the Israelites fraternized with the Moabites, worshipping their idol-gods and committing fornication with their women. God ordered the executions of all offenders. Phinehas distinguished himself by carrying out these God’s instructions. Verses 11 and 13 of Numbers 25 show God’s commendation of him and his descendants. God said, “for he was as zealous as I am for my honor among them”(Num. 25:11). We need this kind of zeal today.
Paul described himself as being “set for the defense of the gospel” (Phil. 1:17). Peter instructs us to “be always ready to give an answer” to those who question the basis of our faith (1 Pet. 3:15). Jude spoke of the need for Christians to “earnestly contend for the faith that was once delivered to the saints” (Jud. 3). We do not live under a theocracy, as did Phinehas, but we can still defend God’s honor by defending His word.
Conclusion
In these last senses, laissez-faireism reflects either ignorance, apathy or cowardice. The Bible says that all cowards (“fearful”) will be cast into the lake that burns with fire and brimstone (Rev. 21:8). Jesus will be ashamed of all who are ashamed of Him and of His words (Luke 9:26). Let us “speak” the “oracles” of truth as prescribed by God (1 Peter 4:11). And when doing such, let us not concern ourselves so much with the consequences of our words. We can speak the truth with confidence (Tit. 2:15) while still speaking the truth in love (Eh. 4:15). Let us not adopt a “laissez-faire” attitude when it comes to warning people of the dangerous consequences of sin and error, and of defending the words and honor of our Lord.
Tim Haile