If the Church exists and is present in society, why is there so much criminality? Have we asked ourselves why crime, corruption, injustice, and evil continue to thrive around us? Could it be because we are living in overwhelming darkness and moral decay?
All violence and crime impact people’s lives.
All violence and crime impact people’s lives, as well as the well-being and peace of mind of families—and therefore, also the believers who are part of the population.
Every one of us, regardless of economic status, religion, social background, race, or culture, is exposed to the growing danger of delinquency and criminality. These forces are rapidly escalating and contributing to the rise of a culture of death in our society. The proposals and measures implemented by governments, even in cooperation with all branches of the state, are often ineffective and, at best, insufficient.
In many places, the fight against crime presents a troubling dilemma: the police arrest criminals, the public prosecutor’s office releases them and complains to parliament about the lack of clear laws, and parliament, in turn, blames the government for failing to establish firm policies to combat delinquency and organized crime. Meanwhile, the suffering of those who continue to be victims of crime only intensifies.
The public expects the state to ensure security, maintain order, and protect its citizens. In response, various regulations and measures have been enacted to safeguard national security, including declarations of a state of emergency. However, some analysts argue that governments are failing to provide effective solutions—because governments are, in fact, part of the problem.
What is the role of the Church in the face of such challenges?
After briefly highlighting these rising criminal acts—which are increasing in many countries amid uncontrollable levels of international delinquency and crime—we must ask ourselves: What is the role of the Church in the face of such challenges? Should we remain mere spectators and listeners, or should we become active participants and doers?
In light of the Holy Scriptures, the Church has a role—or more precisely, a God-given purpose—to fulfill on this earth. Addressing the problems of delinquency and criminality requires more than just political, legal, social, and economic measures, as well as intelligence and strategic planning. Analysts must look beyond the social causes of inequality, injustice, and exclusion to grasp the full nature of the human being, who is not only physical but also spiritual.
As Dr. Isaia Sales rightly observes: “...the illnesses of the social body are also illnesses of the spirit.” Indeed, the apostle James already posed the question: “What causes fights and quarrels among you? Don’t they come from your desires that battle within you? You desire but do not have, so you kill...” (James 4:1-2).
Violence and crime originate in the sinful nature of human beings.
Violence and crime originate in the sinful nature of human beings, which then take root and grow within the unjust structures of society. In this sense, the Church, as the guardian and steward of revealed truth, must engage in the spiritual and moral discernment of criminal behavior in order to offer a viable and comprehensive solution to the problem of crime.
I have heard many Christian leaders say that we are the conscience of the state, the moral foundation of the nation. But we must ask ourselves: What has happened to that conscience—has it been numbed? We no longer feel, we no longer see, we no longer hear. It seems as if we are asleep and indifferent.
Of course, if we cling only to religion, it may be, as Karl Marx said, that 'religion is the opium of the people'—a sedative, numbing influence.
God forbid that we, as Christians, become trapped in religious lethargy, insensitive to the painful reality unfolding around us. The Bible tells us that we are a chosen people, a holy nation, God's treasured possession, the salt of the earth, the light of the world, and ambassadors for Christ (1 Peter 2:9).
It is time for us to act actively and proactively against the forces of evil.
It is time for us to act actively and proactively against the forces of evil, knowing that our struggle is against principalities, against powers, against the authorities of this world of darkness.
In the Bible we see that these unseen spiritual forces of evil are the driving forces behind violence, delinquency, and criminality. The Lord Jesus Himself warned us: 'The thief comes only to steal, kill, and destroy.'
Convinced that God holds the answer and the solution to humanity’s deepest problems, we—as the Church of Christ, the pillar and foundation of truth—carry a sacred responsibility to fulfill our noble and courageous mission of redemption and hope. Therefore, we must recognize the strength and power of two essential actions in fulfilling our divine purpose: prayer and preaching.
What should our prayer be like?
Not merely a routine religious prayer or one rooted in tradition. Our prayer should be passionate—marked by deep cries, earnest pleas, and heartfelt supplications—praying in the Spirit, with a desperate heart that humbles itself before the Lord.
Like Jacob, we must persevere and remain in God's presence until He blesses us and responds to our persistent seeking. This means engaging in extended times of fasting and prayer vigils, confronting the forces of darkness in the mighty name of Jesus. All of this with the expectation of a great spiritual revival that will shake the very foundations of the nation.
We have seen this before—such as in the United States in the 1850s, through the prayer and action of two faithful Christians, Charles Finney and Dwight Moody, who championed the call to holiness and Christian social engagement, with a strong emphasis on social justice and the abolition of slavery. Similarly, in 18th-century England, the prayer and ministry of the Wesley brothers sparked a movement that led to profound social reform and structural transformation across the nation.
In more recent times, the Lima Encountering God (LED) movement strategically repositioned churches in highly visible locations, amplifying their social impact and continental significance. The National Prayer Movement in Peru, marked by persistent cries in temples, streets, public squares, and stadiums filled with intercessors, played a key role in the peace-building of the country, helping to overcome the scourge of terrorism. These and many other moments are recorded in world history as evidence of the power of united prayer and faith-led action.
All great changes have begun with a deep life of prayer.
All great changes have begun with a deep life of prayer. Now, more than ever, it is essential and urgent that we intensify our intercession for the nation, so that we may live peaceful and dignified lives. Ultimately, what we need in order to pray in spirit and in truth is unwavering determination.
What should our preaching be like?
The faithful preaching of the word of God, understood as the prophetic voice of the Church, must have two key dimensions: confronting and proclaiming. It must confront both personal and institutional sin embedded in our culture at every social and political level—exposing and challenging practices of immorality and corruption within the powers of the State.
As the Lord declared through the prophet Isaiah in chapter 1: "Woe to the sinful nation, a people whose guilt is great, a brood of evildoers, children given to corruption!... From the sole of your foot to the top of your head there is no soundness—only wounds and welts and open sores."
With the authority of scripture, and with firmness and courage, we must confront sin and evil and preach the way of freedom from judgment and the wrath of God—like John the Baptist, even to the point of laying down our own lives.
We are called to proclaim the way of freedom as the transforming message of the good news of redemption in Christ, with the clear and powerful anointing of the Spirit. That through this message, people might turn from their sins, their evil deeds, their corrupt desires, their immorality and injustice, and repent—being reconciled with God and with one another.
The message of the gospel should not only be preventive... but also restorative.
The message of the gospel should not only be preventive—to keep people from falling into the grip of crime—but also restorative, bringing rescue and complete transformation.
For the Church to faithfully fulfill its biblical role as “the salt of the earth,” it must also understand its social role: to prevent decay and moral collapse. The calling is to be the salt of the earth, not merely the salt of the Church.
To be the light of the world means to illuminate both individuals and communities with the light of the gospel—so that they can honestly reflect on their daily lives, recognize their darkened thinking and hardened hearts, and find new meaning. And through this illumination, they can live lives filled with hope and purpose.
The Church must also consider a change in its pastoral mindset.
That inward-looking, temple-focused mentality—marked by isolation and religious performance—must come down from the balcony. The Church must stop being a spectator and commit itself sacrificially for the good of the whole nation.
The apostle Paul exhorts us: "Do not conform to the pattern of this world, but be transformed by the renewing of your mind" (Romans 12:2). As ambassadors of the Kingdom, we must think with the mind of Christ and operate with spiritual discernment (not artificial intelligence, but spiritual insight). Only then can a mind renewed by the Spirit of the Lord fully understand the living and active Word of God as it applies to our current context and present reality.
Today, sermons from many pulpits fail to address the practical needs of the people—they are often outdated and disconnected from real life. As a result, parishioners and church members do not embody the word and, therefore, cannot live, think, speak, or act in alignment with biblical truth.
A spiritual awakening is urgently needed.
This may be why the nominal Church has little to no impact on public life. A spiritual awakening is urgently needed—so that we do not hear the voice of the Lord say: “I know your deeds; you have a reputation of being alive, but you are dead” (Revelation 3:1).
Is it not true that, by boldly presenting the powerful message of the gospel—in a way that is courageous, service-oriented, and authentic—we are called to impact and transform society? Just as the apostle Paul did in Thessalonica, proclaiming the risen Christ through the scriptures, his message was so powerful that the authorities declared, “These men who have caused trouble all over the world have now come here” (Acts 17:6).
Perhaps we need to change our way of thinking in order to fully grasp divine revelation and communicate the truth clearly and appropriately, with a message that is relevant to our current reality.
If we succeed in presenting the whole gospel, through the whole Church, to the whole world, I am confident that we can achieve good governance, citizens of strong moral character, evident ethical behavior, a culture of peace, a society without discrimination, and one grounded in principles and values that uphold the dignity and worth of every human life—a society built on solidarity, and a nation that lives in reverence before God.
Finally, in light of biblical revelation, we boldly affirm: there is no area or human dimension that cannot be redeemed by the power of God.
Previously published by Diario Cristiano (Christian Daily Latin America).
Julio Pablo Rosas Huaranga (born September 4, 1958) is a Peruvian evangelical pastor and former congressman known for his staunch defense of Christian values in politics. The founder of the Christian and Missionary Alliance Church in Lima, he served as a legislator for two terms (2011–2016 and 2016–2019), first with Fuerza 2011 and then with Alianza para el Progreso. He stood out for his opposition to gender ideology in education and his support for the “Don’t Mess with My Kids” movement, led by his son Christian Rosas. His parliamentary work was marked by his activism in favor of the traditional family and religious freedom.
