Real Jesus Vs. Republican Jesus?


The comic above–titled “real Jesus vs. Republican Jesus”–was posted on Facebook recently by one of my friends. In addition to criticizing Christian Republicans (I take it that the “Jeezus” on the right is suposed to be symbolizing that group.  I don’t know who else it would be aiming at.  Plus, that’s the title my friend gave it, so seems like he got the message, at least.) for being out of touch with what the Bible says on certain issues, it advances certain ideas about religion, politics, and the interaction between the two.  Is the challenge it offers and the ideas it puts forth sound?

You’ve probably guessed that I wasn’t amused.  I get that in the comic genre, we give writers some leeway when it comes to caricaturing and the like.  However, this comic takes it to extremes.  Going through it all would take all night, but let me catalogue some of the reasons why I wasn’t amused by addressing the overall way the comic author advances his ideas, and by examining a few of the ideas themselves:

For starters, notice the way in which it argues that certain ideas are “Christian:” by simply quoting a Bible verse…emphasis on verse.  This is a tell-tale sign that the author started with a pre-conceived notion of who he thinks Jesus was/is, and he cherry-picked some verses to fit that pre-conceived notion.

With this way of reasoning, you can make any piece of communication say anything you want.  That is not a mark against whatever text you are using; it’s a mark against you.  Were I to use the same methods of this author, I could make Barak Obama sound like Sarah Palin.

With these sorts of methods, its quite easy to make Jesus sound like he eschewed any and all moral judgment (except the judgment of left wing secularists…that’s legit), thought sexual activity outside of man/woman marriage (including homosexual behavior) is completely fine, held single payer health care to be a moral obligation of any democratic society, thought all religions are equally valid, held any and all war to be automatically immoral on its face, that increasing the size and scope of the state is always the way to go when attempting to usher in utopia (and: utopia was what he was shooting for anyway), and similarly, that communism is the rational form of government to bring about human flourishing.

Lest anyone think I’m singling out left-wing views, the same goes for pet projects of some on the other side too: incredibly easy to make Jesus say that all he wants is “your best life now” and that his number one agenda was/is to make you materially prosperous.  Yeah, it bugs me when its done in Christian circles too.  Point is: I’ve heard it all when it comes to Jesus.  That’s not a fault of Jesus or the Bible, it’s the fault of those who forget that meaning in a text flows from the whole to the parts, and the fault of those who look at Jesus as if looking in a mirror.

So no, just by quoting some verse somewhere and insinuating a conclusion, the author’s work is not done.  I am not impressed.

A simple case of the tail wagging the dog here.  I’ve seen time and time again where those on the left and/or secularists do this in regards to Jesus and their pet views, though its also quite common in Christian circles too.  Usually when this happens, most of what follows is junk.

Where else in do we reason like this?  Answer: nowhere.  There are certain rules of communication that we all take for granted when trying to infer what a piece of text–written or otherwise–means.  Context, genre, et al are all important, and we all automatically utilize those rules when it comes to communication, however, for some reason, those rules fly out the window when otherwise intelligent people address the Bible.

I simply remind PI readers that the Bible is no different than other communication, and you do not get a pass from using the rules of inference when determining its meaning.   It is not made of silly putty.

The point here isn’t that the author is wrong for simply supposing to know what Jesus said/thought, etc.  I do that in my own arguments so it would be hypocritical for me to take him to task for that.  Rather, I object to the method used–starting with a Jesus-of-his-own-understanding, and playing fast and loose with the Bible to justify that Jesus and argue against some folks he doesn’t like.

Of course, this observation alone doesn’t mean the author is wrong.  He could have gotten it right despite his sloppy methods.  You know what they say about broken clocks and blind squirrels.  But: its a red flag, and just by glancing at the comic, I’m on alert.

Armed with that as the background, let’s take a look in detail at one of the rows.

“If any one of you is without sin, let him cast the first stone.”  This is a quote from the famous passage in John where Jesus comes to the defense of a woman caught in adultery.  The Pharisees want to stone her, and use her to try to catch Jesus in His words.  Jesus stops their quest by noting they are all standing in hypocritical judgment of her.

The author of the comic contrasts the supposed non-judgmentalism of Jesus with the intolerant attitude of Christian Republicans, who supposedly “hate fags.”  What idea is the author advancing?

It is this: those that are truly loyal to Jesus would not judge, ie, would not pronounce anything–at least in the area of sexuality–as morally wrong. Why? Because everyone–including those loyal to Jesus–are fallen and sin themselves, and by this they relinquish their footing on which to stand and make moral judgments.

Never mind that in the passage, Jesus tells the woman caught in adultery to “leave (her) life of sin,” and never mind that plenty of times elsewhere in the Bible He makes plenty of moral judgments as to sexuality (and other areas) and commands His followers to do the same.  Therefore, using this one verse to suggest Jesus recommended an attitude of non-judgmentalism (defined as, “you should not say anything in X area is wrong”) towards sex or any other area is quite off.

Jesus actually does say plenty about hypocritical judgment, and judgment that is done with an intent of hatred/lack of compassion towards human persons.  He had strong words about that kind of judgment, but that is a far cry from the suggestion implicitly made in this comic.

Let me put it this way: if I were to slam homosexuals on Facebook with my pet Bible verses, but then I left my computer and went cruising, and I found nothing wrong with my crusing, that would be hypocritical and the kind of contradiction Jesus condemmed.  Likewise if I were to speak against homosexuality as a way of showing my own superiority, without regard to the well-being of those who identify as gay and/or live a homosexual lifestyle. That, too would be condemned by Jesus.

Well, there’s plenty of that to go around in Christian Republican circles, right (think: Ted Haggard)?  Sure, but its there aplenty on the left too, so I don’t know where this would get you.  Seems to be a critique against human nature, sure, but cannot be used to argue against a political view.

The author’s got one thing right: at least when it comes to me, I’m fallen.  Actually, he probably doesn’t know the half of it: I’m much worse than he probably thinks.  So any moral judgments I make are made in the context of my own falenness, not because I want to parade any supposed moral superiority around.  I am simply convinced by the arguments that the views I embrace are true and thus conducive to human flourishing.

Though it is possible I’m mistaken, I argue based on principle and conviction, not any supposed hatred, and there are plenty of Christian Republicans out there who are in the same boat.

Are there those who claim to be Christian who “hate fags”?  Yes.  Are there even Christians who “hate fags,” or who at least have an improper attitude towards gays and lesbians?  Yes.  Are there those who vote Republican who have that attitude?  Yes.  The author of the comic, therefore, should address those groups.  It is completely out of bounds to paint all Christian Republicans (keep in mind the target of the comic, as referred to in the title: the Jesus of the Republicans) with that brush.

This is a problem in addition to the problem earlier mentioned, namely, that the author is just making a plain silly suggestion: that no one should judge at all (at least in the named area) because we’re all fallen.  Such a position is unsustainable.  Afterall, the author himself is fallen, yet has no problem making moral judgments (namely, that guys like me are wrong).  I guess when I, as a Christian Republican, make judgments, I’m intolerant, but when he makes moral judgments, he’s just right?

What’s more, if an action harms people and is not conducive to human well-being, then to pretend its not isn’t tolerant: it’s cowardice.

Perhaps the author could respond by pointing to things that are more commonly held by Republicans.  “You guys are for traditional marriage,” he could say, “you think the only valid marriages are those between one man and one woman.  You are discriminating against gays!  Most of you Christians also think homosexual behavior is wrong.  See!?  You do hate fags!”

This brings up arguments for and against same-sex marriage, and the reasons why many Christians and conservatives hold homosexual behavior–as well as all other sexual behavior outside conjugal marriage (and some inside it!)–to be immoral.  Some reasons are biblically based, some not.  I can’t get into all that here, so I’ll simply refer you to links here and here for those interested I do want to venture a few comments that are directly relevant though.  First, notice that the response equates a moral point of view with hatred.  In other words, if you don’t accept homosexuality as a completely legitimate form of sexual expression, you are a homophobe and you hate gays.

Such an assertion is common enough, but think about it for a minute: just because I’m against a certain lifestyle, or hold something to be wrong, etc etc, does that mean I hate those who do it?  Obviously no.  I’m glad my parents didn’t take that attitude in raising me, for one.  They understood that growing up, certain things I did were wrong, harmful to me and others, or both, and they staunchly stood against such things because they loved me, not because they hated me.

Of course, the author could respond by saying that the difference here is that being glbtqia_ _ _ _ is part of “who one is,” ie, biological, or at least part of one’s makeup akin to skin color.  To question the behavior is then to question one’s very being.

This is very controversial and needs to be argued for, not asserted.  I don’t know how the author would proceed himself, but it’s typically asserted based upon feelings or some notion of “s/he just knew.”  If studies are mentioned, usually they are mentioned without regard to a full scope of the literature on the topic, and those who mention the studies take huge liberties with what the studies actually show and prove.

Sexuality is simply more complicated than that, and more to the point, one’s desires are not his destiny, and is does not mean ought.  One thing that separates us from the animals is that we have the capacity to take stock of our inclinations and say no to them, especially when such inclinations are harmful or wrong in themselves….just ask anyone (like me) who has been a part of a 12 step group at one time or another in their lives.  Doesn’t make it easy, but it’s doable.

So, bottom line: I simply don’t buy the assertion that moral objection to a certain lifestyle means we “hate.”  It’s especially laughable to suggest our moral objections mean we use the derogatory slurs referred to in the comic.

The rest of the comic is just as–if not more–confusing.   Are drug and alcohol consumption justified by mere reference to Matthew 15:11?  What can we conclude about Jesus’ attitude towards them from that verse?  I have no idea.

Here’s the worst of it: the author insinuates that Jesus never spoke of abortion.  Correct.  What should we conclude from that?  What follows?  Certainly not that Jesus had nothing agaisnt abortion, certainly not that Jesus thought it was no big deal, certainly not that its ok in and of itself.  That is a clear non-sequitur.  Need I point out that Jesus also never spoke of incest, sex slavery, or rape?

Next row: what should we conclude about war from the mentioned verse?  What was its context?  What was the situation in which Jesus said it, and what issue was He addressing?  What’s more, how does it fit in with other verses in the gospels and the Bible as a whole that pertains to war and the role of government?  Should we be out and out pacifists?

It doesn’t get any better.  What can we conclude from the verse offered about the separation of church and state?  That phrase is a very loaded one anyway with all sorts of ideology that doesn’t come from the consitution, and who knows what it means, but really: I see how the verse applies to giving taxes per se, and to other things that rightly belong to the government in the first place, but therein lies the rub.   Jesus doesn’t really say in that verse what, exactly, belongs to the government.  The verse has nothing to say about limited vs. big government, what amount of taxation will lead to economic flourishing, or about the role of religious motivations in forming public policy.  It doesn’t even say anything about the role of religious arguments (as opposed to motivations…the two are different) in the public square.

The last row is somewhat intelligible.  I see how it is a critique against some televangelists’ practice of using patron donations to make themselves rich.  What makes it confusing is putting it in the context of an attack against Christian Republicans–in other words, making a political point.  Maybe he intends it as an attack against many Republicans’ friendliness towards capitalism, or the notion that we’re fans of the free market, or even as an attack against policies of de-regulation in the free market.  I have no idea.  If so, it’s a strange juxtaposition, and the verse used falls prey to the same critique all the others do.

In sum, 1) if the author wants to attack the attitude of certain groups or individuals who call themselves Christian Republicans, fine, but he should address those particular groups or individuals, not the whole lot of us.  2) If the author wants to attack certain public policies or views held by Christian Republicans, fine, but use actual arguments, not half-hearted eisegesis.  3) If the author wants to argue that the views held by many Christian Republicans are out of step with what Jesus thought and/or what the Bible teaches, fine, but do so with passages that actually pertain to the issues and with arguments that make sense, rather than utilizing random verses and coupling them with insinuations that only confuse rather than clarify.

Is Standardized Testing The Problem?

My colleagues in the teaching profession love love love to rail against standardized tests. We hold these tests in special contempt, focusing all our hatred for them. Like the typical cartoon villain, they are easy to hate.

I’m somewhat contrarian in my outlook on standardized tests, however. I sympathize with some of my colleagues’ concerns and agree with them and the unions that there’s much about the current standardized testing focus that’s broken and in need of fixing. Where I part company with them is that I do not think the focus is the boogeyman we make it out to be. Sure, we should focus on other things, but the bottom line problem with public ed in America is much deeper.

I had a conversation with a fellow teacher after Thanksgiving dinner about our frustrations with public education in America. Predictably, the conversation quickly bent towards standardized tests, and out came the vitriol. I’ve heard the arguments and assertions about the horror of the tests so many times that I almost can recite how conversations like these go before hand with near word-for-word precision. I know all the catch phrases. That doesn’t mean my colleagues’ arguments and assertions are false…it just means they’re predictable. But I digress.

My fellow teacher held that standardized tests are responsible for the ills of American public education. She lamented that things have changed from when she was in school. Kids can no longer critically think, and that is because we “teach to the test” and do not encourage and foster critical thinking skills. In other words, our focus is too narrow—on the score from a multiple choice test that rewards rote learning, and is culturally biased to boot. Furthermore, these tests reinforce the disenfranchisement of minority groups, such as kids with learning disabilities and immigrants, that are already on the margins of our society. A kid that is an immigrant, for instance, might not pass the test—and therebye would not graduate (at least in the case of the exit exam)—not because she is “dumb,” but merely because the test is culturally biased and she does not have the background needed to be able to successfully understand the passages featured in the test.

Her solution to the problem of disenfranchisement and the loss of critical thinking skills was to eliminate the tests entirely in favor of a more “grassroots” method of assessment. She preferred a system where teachers are trusted as professionals who have the freedom to assess their students as they see fit. The current method is “too narrow,” she said. “There are many learning styles. We need assessments that reflect this. Teachers know their students best and should have the freedom to tailor assessments to their own individual classrooms.”

Lastly, why should *one* test score reflect a teacher’s performance so much, when much of what determines a student’s score (such as family life, their nutrition, access to distractions outside the classroom, etc) is out of the teacher’s control? When you are given a classroom of 40 kids where 5 of them have 5 different learning disabilities, 15 of them have horrible home lives, 8 don’t eat breakfast before they get to school, 10 of them have 3 tv’s but zero books in the home, 4 of them are addicted to some kind of substance, you have about 15 distinct learning styles in the classroom, 9 of them are alcoholic, half have some other personal issue that distracts their learning, and the other half are too zonked out on digital media to be able to focus, raising a high stakes test score can be a herculean task.

What is there to say to all that? What follows, I admit, is a very unscientific analysis. I’m not going to cite studies of teacher interviews or analyze data. I merely want to give some comments based on informal observation and limited experience. Hey, I could be wrong, though I think I’m on to something.

I gave a mixed review to her thoughts. On the one hand, there does seem to be too much focus—at least in some instances—on raising the score of one “high stakes” test. I get all that. I also get that there are a multitude of learning modalities, and assessment needs to reflect that. Thirdly, though I don’t have any studies to back this up, experience and testimony from the past tells me that yes, there has been a loss of critical thinking skills in the last 30 years or so, though I’m not quite sure my conversation partners’ era represented the “glory days” she thought it did. And lest I forget, I too am wary of being judged by a score that is heavily influenced by outside factors largely out of my control. To paraphrase C.S Lewis, it’s almost like our society has castrated, but the government still expects the geldings to be fruitful.

Where I begged to differ, though, was on the notion that the “standardized testing craze” is at the center of what’s wrong with public education. Though the testing culture should be tweaked quite a bit, it is an all-too-convenient scapegoat that teachers typically use. There are other things going on more fundamental. Consider the following.

First, I’m not so sure that emphasis on standardized test scores is responsible for the dip in critical thinking. Afterall, standardized tests have been around for quite a while…even if correlation suggested causation, they didn’t pop up suddenly at the same time public ed went down the tubes. We’ve had the SAT/ACT, the GRE, GMAT, the AP test, the bar exam, etc etc etc for a looong time. There is even a series of standardized tests that teachers themselves must pass in order to be able to teach. Though the differing high school exit exams and the state standards tests differ from all those in the degree of rigor, they are all standardized and similar in format. What’s more, for as long as these tests have been around there have been tutoring classes whose sole focus is to prepare their students to get high scores on these tests. In other words, these classes take “teaching to the test” to a different level. Kids spend YEARS taking such classes, and they often are the very definition of “a horse with blinders on” as they study for these tests. They graduate high school with flying colors, go on to success in college, and become bright stars in law, medicine, and politics. In other words, “teaching to these tests” doesn’t seem to dumb them down.

Secondly and similarly, the high stakes tests that my fellow colleagues love to criticize actually *do* test critical thinking…they just set the bar really, really low (the CA high school exit exam, for instance, which is given to students starting their sophomore year of high school, tests skills at about the 8th grade level). If you look at the passages students must read and the questions asked, you’ll see that what is required of students are such things as summarizing, paraphrasing, editing writing, revising writing, analyzing, and synthesizing. These *thinking skills,* afterall, are what the standards are all about, and the tests are tied to the standards. Those things *are* critical thinking skills! This is precisely *why* standardized tests are not the critical-thinking-eliminating-culprit the education preachers claim they are. Perhaps “teaching to the test” does make learning boring. No beef there. Perhaps boring teaching leads to less student engagement, which influences students’ ability to think critically (because they aren’t engaged in the classroom and hence exercising their minds, but instead are tuned out). But there are plenty of things that are and should be central to any classroom—like, oh, reading a book quietly, or writing in a journal—that most public ed students today consider boring, so lets be honest and not make “the test” out to be a villain it’s not.

Third, what about her concerns with disenfranchising certain minority groups? The test is culturally biased, isn’t it? Well, I don’t know. Though she wasn’t able to produce any examples when I asked, it’s not crazy to assume there’s some form of bias to some questions, so let me grant the point for now. The question is, “where do we go with that?” Is the answer to eliminate the test entirely, as she advocated? No. If anything, the solution is to vet the test thoroughly and eliminate as much bias as possible (though eliminating it entirely might be too difficult a task) by tweaking the problematic questions.

As it stands, though, I’m not sure eliminating *all* bias (defined as cultural background that a student must have to answer the question, cultural background that usually those outside the culture do not possess) would even be the best idea. If someone is to get a degree from an institution of *any* culture, there should be a bare minimum amount of cultural knowledge that someone must demonstrate in order for that degree to have any value. This is far from racist or elitist. It should go for those that immigrate to America, as well as those that immigrate from America to other countries. Were I to move to France and enroll in a college there, I’d expect nothing else. French citizens would and should feel insulted if I demanded a degree without taking the time to learn the history, literature, language and idioms of French culture.

That might touch upon immigrants, but what about groups within America, such as inner city youth, that might not be familiar with the language employed in these tests, and might not be familiar with the literature? One teacher blogger, for instance, said,

“Just out of curiosity, I looked up this past January’s Regents ‘Comprehension Examination.’ The topic of the two readings? Advice from a dietitian, and the ecological viability of using straw bales as an alternative building material.

Now, if you don’t think a white kid from the suburbs is about one hundred times more likely to have talked about things like this in his home than the child of a Dominican immigrant in the city, you’re fooling yourself. These tests are racially biased, whether they mean to be or not.”

Really, I don’t know *any* student, suburban or inner city, who would have talked about the ecological viability of using straw bales as an alternative building material in the home. Even if the scales are tipped in the first example, that doesn’t automatically mean racial bias is there. Seems like the blogger is assuming that if something is not a common topic of discussion in a subculture, that a question about that topic is racist. I find no reason to buy that assumption. Seems to me that a better conclusion would be: if nutrition is not a focus of inner-city homes, perhaps it should be.

Realize that the sword cuts both ways here. Sometimes tests feature questions about literature from the Harlem Renaissance, like poems from Langston Hughes. *If* it somehow turns out that suburban white homes aren’t nearly as familiar with the lit from Harlem Renaissance as inner city homes, does that ipso facto become an argument for eliminating the so called “racial bias”? No. If I encounter a test question featuring a passage about the cooking of a popular Puerto Rican meal, I have absolutely no familiarity with that, and neither do many of my white, middle-class students. Even worse for Asian students. I am not therefore going to cry racial bias.

When I did a little reading up on this argument, the examples typically given from the “racial bias” group were things that all schools—suburban and inner city–do and should be teaching their students. For instance, the same teacher above was concerned about a passage on the Appalachian Mountains. Hello? That’s basic U.S geography. If a school district didn’t cover that in grade school, they should be ashamed. My own students were frustrated after a recent benchmark test, because the test had passages from the letters of George Washington and the Stamp Act. “We’ve never covered anything like that” they complained. Even though we didn’t cover those two pieces specifically, *all* public schools cover literature from our country’s founding, just like *all* public schools cover geography and basic nutrition (health class), so there was exposure to that alien way of talking. Their quizzical looks do not mean the questions should have been eliminated…it simply means I should have done a better job when we hit the Rev. War period.

As far as the claim that inner city students are unfamiliar with the vocabulary and language, this simply becomes an argument for teaching students the formal register (academic English), not an argument for eliminating a supposedly “unfair test.” Though there are people out there that would argue this is racist, I have a hard time taking this seriously, for the formal register is a gateway to success in college and beyond. It is not “talking like you’re white.” Many in the black community find such a notion offensive.

Even if I were to recognize these concerns, that would only mean that the “bias” should be eliminated. This does not make a good argument for eliminating standardized testing entirely.

What about learning styles, though? Doesn’t “teaching to the test” force teachers to focus on one rather rare learning style, at the expense of others (verbal, conversational, kinesthetic modalities, for instance)?

Somewhat. However, recognize that in a system where resources are limited and the task is large (namely, educating *everyone* no matter the background), you can’t get everything. In a perfect world, methods of assessment could be tailored to individuals’ needs and personalities. Giving each student a portfolio of several kinds of assessments both formal and informal, along with the professional input a team of educators, would be great.

This method works great on a small scale. Schools and individual teachers do something like this all the time. I use small, individualized, informal and formal assessments that touch upon multiple learning modalities frequently in my classroom, and focusing on raising the standards test scores at the end of the year doesn’t eliminate the use of these kinds of assessments. Instituting a high stakes standardized test from the top down doesn’t mean we do nothing but practice bubble tests all day, though some teachers you talk to might throw out that canard. In fact, constantly assessing with the varied methods I just mentioned is a proven way to raise test scores.

The problem comes when you try to replace the standards test with the portfolio method on a large scale. It is horribly inefficient. Think of the manpower it would require to pull off. All those different tests would need to be accurately assessed from the outside. Self reporting, especially when the stakes are high, would create a huge temptation to fib feedback. The tests would need to be graded by neutral third parties. That would take a lot. The public ed system is already of gargantuan size. It is far from a lean and mean effective educating machine. It is large, over-sized¸ and moribund. Also, to go along with the manpower needed, a massive tax hike would be in order, larger than the most blue blooded Democrat could ever dream of or even put up with. Due to the growing size of entitlement programs, our government is already of Titanic size.

Another disadvantage to this is that it would increase, not decrease, teaching to the test. Whenever the stakes are high, the focus is located where the stakes are. Think about sports. Where are the stakes the highest? The post season. Where does any good coach worth his salt focus his team’s training? Towards the post season. That is where all teams hope to peak.

Take the stakes away, and you take away the focus. If the post season wasn’t where all the glory’s at, no one would give a whit. If the tests *really* didn’t matter, no one would teach to them.

Multiply the assessments but keep the stakes, and all you’ve done is make sure teachers must teach to and prepare those students for multiple tests. There would be more, not less, teaching to the tests. Maybe this wouldn’t be a bad thing. It would definitely step up expectations. It at least *wouldn’t* mean that having “high stakes” is ill informed. There needs to be some form of teacher and student accountability, afterall, and some way to accurately assess where students are at. What it does mean is that such a system wouldn’t eliminate “teaching to the test,” it wouldn’t eliminate students not graduating (since the expectations would be higher), it wouldn’t eliminate cultural bias (the way to take out cultural bias here would be the same way to take out cultural bias with the standardized tests), and, as I mentioned above, it would be incredibly difficult to administer and manage.

If you are the Sec. of Education, the problem you face is: “how can I get an accurate, objective vision of where the students under my charge are at, when I am far removed from the classroom?” Perhaps several informal and formal assessments made by individual teachers, tailored to their individual classrooms, injected with their own individual personalities, would yield good information *for those individual teachers,* but it would be a nightmare to interpret for anyone removed from those individual classrooms. My individual assessments might not even be *that* valuable for the teacher next door.

Think of this analogy: you are the head of a ten teacher PE department. You want to know if the kids under your charge are physically fit. So you tell the teachers in your department to go out, take a look at the kids, and report back what they know. So one teacher has them run the mile. Another has them to situps for one minute. A third has them do situps for three minutes. A fourth has them do a one rep max bench press. A fifth also has them do a one rep max bench press, but his weights and bars all vary and he uses inaccurate scales to determine their weights. Teachers seven and eight don’t do any objective tests, preferring to simply observe during free play time. Nine and ten just report back their hunches. If you were that department head, what would you do with what the teachers reported back to you?

This is roughly analagous to the job the Sec of Ed would have if we implemented my conversation partner’s idea, except even more so. The tests would be as individual and, in many cases, as subjective as the teachers themselves. If you think hedging standardized test data is currently easy, fibbing under this rubric would be exponentially easier.

Administering a test that yields a set of objective data is much more efficient. Efficiency isn’t the sunum bonum, but it needs to be considered when the system is so large. I know that stories of school and teacher cheating are becoming more and more common with these tests, so when I say “hard to fudge” I don’t claim that cheating is impossible or even rare…it’s just a lot more difficult to cheat there than in the “grassroots” system my conversation partner lobbied for.

Perhaps all this is simply an argument for decentralizing education by taking it out of the government’s hands. Localize it. Foster competition. That way, there’d be no standardized test forced from the top down. Individual schools could assess as they saw fit, and given that parents, due to the competition, could always go elsewhere for their child’s education, that would be high stakes accountability enough. There’s the advantage. Disadvantage: it probably would not be free for all.

As for students with disabilities, there should be, and often are, accommodations to assist these students in taking the test.

It’s not that I’m a “fan” of bubble tests…I’m not…it’s just that I’m skeptical of the common arguments I hear in my profession. Like I started out by saying, I tend to be contrarian.

So there’s her arguments and my response to them. There’s more going on under the surface, though. I think all the hub-bub about standardized tests is coming from somewhere else. Now, this is just my hunch. I repeat what I said above: I could be wrong, and since this is a rather unscientific post, I hold my views loosely. But here it is:

We teachers hate any sort of loss of autonomy, and we are leery of any sort of outside accountability, and the standardized tests ultimately represent both for us. Those tests are tests we didn’t make up, given to us by people we don’t know, and our performance on them is likewise assessed by, well, not us. I sensed this going on in the debate about merit pay…no matter what the proposed evaluation is, no matter what the benefits are of those who excel, you will find teachers’ unions and many teachers themselves come out hard against any and all forms of pay that is tied to performance. This is all about control and who ultimately has it.

We love to be the captains of our own individual ships. As soon as someone else comes in from the outside and tests us and our students—in any way—we bristle. We might not put up a huge fight always, and sometimes we keep our misgivings to ourselves, but expect a really hard pushback if there are stakes involved. That’s really where I think all this is coming from.

Like I said, there’s much not to like about, say, the STAR test or the CAHSEE (the CA high school exit exam), but are they really the educational black holes we say they are? We need a scapegoat, and they have become for us an easy way of ignoring more fundamental problems while arguing to maintain—or, to get back—our prized educational autonomy.

What is—or are—the problem(s), really? This post is already quite long, so let me just bring a mention. The problems are many, and what you see in classrooms (as far as lack of interest in education, lack of critical thinking, lack of a moral compass in students, etc) is *most of the time* merely a symptom. Public ed usually reinforces those problems, for sure, but they originate in other places. Breakdown of the family is one primary culprit. The problem is a moral one.

Think back to the picture I painted at the start of this post about the typical problems students bring into a classroom. How many of those feature some sort of brokenness or failure in the home? How many of them would be solved in large part by a stable, loving, and disciplined home life? The questions are rhetorical.

There’s not much time to expound upon this theme, but I will say educators and their union help have a love-hate relationship with this notion. On the one hand, when the topic is low test scores and why they exist, teachers et al make large capital of the breakdown of the family. “It’s not our fault,” we say, “look at what we’re up against. The task is impossible!” But on the other hand, admitting the breakdown of the family gives ground to conservatives (like myself) who argue that the family is more primary than the school. Many educators implicitly—if not explicitly—hold that public education is the savior of society, and many are uneasy with policy that gives parents more control over schools. Witness the political backlash to things like voucher systems, and allowing parents to opt their child out of certain controversial lessons. There is special disdain in public ed circles for parents who have religious objections to having their child go through these lessons. There’s even unease when it comes to parental notification about birth control—including abortion—access and distribution. Many have voted in government policy and voted in politicians that have helped continue the Family’s slouch towards Gomorrah. Admitting the largess of the problems in the institution of the family subtly casts doubt on the notion that public education can do it all. It can’t. Not even close. It’s not the right horse for the job.

In conclusion: “the tests” might be bad, but if we’re really fans of education, we are fighting on the wrong battlefront. The most important battle is elsewhere.

Richard Dawkins Exposed

So Richard Dawkins has spoken, explaining his refusal to debate Christian philosopher William Lane Craig.

Forgive me if I’m not impressed with his explanation. Given that the debate is supposed to take place tomorrow, and that the event organizers will have an empty chair at the event (in his absence, Craig will deliver a critique of his God Delusion book), seems like an appropriate way to warm up to it.  It’s not like I’ll be able to add anything to the already lengthy conversation–minds much smarter than mine have already said it all–but I can’t resist, so here goes.  I’ll just proceed in point-counter-point style.

Dawkins begins with a bang:

Don’t feel embarrassed if you’ve never heard of William Lane Craig. He parades himself as a philosopher, but none of the professors of philosophy whom I consulted had heard his name either. Perhaps he is a “theologian”. For some years now, Craig has been increasingly importunate in his efforts to cajole, harass or defame me into a debate with him. I have consistently refused, in the spirit, if not the letter, of a famous retort by the then president of the Royal Society: “That would look great on your CV, not so good on mine”.

This is quite a rhetorical backhand. Dawkins has his nose turned way, way up at Craig in this comment. It is typical of him. A close examination of the facts shows it to be flatly false, however.

All fine and good. I simply see no reason to buy that, though. I need an argument, a good one, not just a series of rhetorical jabs and loaded words—which is what he usually offers for this view.

First, before I get to the facts, though, let me address the “theologian” comment. In normal parlance, calling someone a theologian is not an insult, for theology is a body of knowledge and is a discipline of study every bit as legitimate as other academic disciplines. However, when guys like Dawkins says it, it is an insult. To him and his ilk, theology is utterly silly and is such junk that it cannot even come close to being a discipline of study.  In addition, if asking some philosophy professors if they’ve ever heard of WLC before is all he did to investigate who Craig is, he is being seriously negligent in his homework.

On to the main claim: is Craig a small-fry? A look at his credentials weighs in decisively against this. He would have a point if Craig were actually, say, The Pugnacious Irishman. He does not have an obligation to accept any and every challenge that comes his way. If I were to challenge him to a dual to be held at the Kiwanis Club of Cole County, Mo, a refusal would be reasonable. I really am a small-fry.

But in Craig’s case, it is not as if he just runs a puny blog or has just published a few creationist tracts and pamphlets by Tilamook County First Baptist Press. He has not only debated the best contemporary atheism has to offer over the last few decades, but he has published frequently in scholarly publications in a wide variety of topics. He has not only established himself in philosophy, but has shown himself conversant in science, cosmology, and history as well. In other words, he’s the real deal.

Consider just a small sampling of his publications:

  • “On Truth Conditions of Tensed Sentence Types.” Synthese 120 (2000): 265-270.
  • “The Extent of the Present.” International Studies in the Philosophy of Science 14 (2000): 165-185.
  • “Why Is It Now?” Ratio 18 (2000): 115-122.
  • “Timelessness, Creation, and God’s Real Relation to the World.” Laval théologique et philosphique 56 (2000): 93-112.
  • “Timelessness and Omnitemporality.” Philosophia Christi 2 (2000): 29-33.
  • “Omniscience, Tensed Facts, and Divine Eternity.” Faith and Philosophy 17 (2000): 225-241.
  • “ Relativity and the ‘Elimination’ of Absolute Time.” In Recent Advances in Relativity Theory. 2 Vols. Vol.1: Formal Interpretations, pp. 47-66. Ed. M. C. Duffy and Mogens Wegener. Palm Harbor, Flor.: Hadronic Press, 2000.
  • “Theistic Critiques of Atheism.” In The Cambridge Companion to Atheism, pp. 69-85. Ed. M. Martin. Cambridge Companions to Philosophy. Cambridge University Press, 2007.
  • “The Metaphysics of Special Relativity: Three Views.” In Einstein, Relativity, and Absolute Simultaneity, pp. 11-49. Ed. Wm. L. Craig and Quentin Smith. Routledge Studies in Contemporary Philosophy. London: Routledge, 2007.
  • “Creation and Divine Action.” In The Routledge Companion to Philosophy of Religion, pp. 318-28. Ed. Chad Meister and Paul Copan. London: Routledge, 2007.
  • “Naturalism and Intelligent Design.” In Intelligent Design, pp. 58-71. Ed. R. Stewart. Minneapolis: Fortress Press, 2007.
  • “The Indispensability of Theological Meta-Ethical Foundations for Morality.” In Ethics, Society, and Religion . Ed. K. Clark, Z. Qingxiong, and X. Yie. Christian Academics 5. Shanghai: Guji Press, 2007.

This is all just a partial list from two years of a publications list that spans over 35 years.  It is all a matter of fact. It is all right there in his credentials.

In sum, Dawkins and co. saying it doesn’t make it so…adding sarcasm and such doesn’t help.

Heck, it’s not like I’m worshipping Craig; a debate with any top Christian scholar will do. Alvin Plantinga; J.P Moreland; Stephen Meyer; Darrell Bock; Paul Copan; Paul Moser. The list goes on and on. All these guys and more are widely recognized scholarly authorities in fields in which Dawkins has often commented, and I’m willing to be they’d be willing to have an exchange or two with him.

Dawkins’ fans have been quick to insist that “rigorous Christian scholar” is an oxymoron. That is a load of Tosh. Such a claim only shows that those who say it have shut themselves in a skeptic ghetto and have not substantively engaged with their opposition. Disagree with them if you must, but calling them “country bumpkins” does not inspire confidence on your behalf.

All this makes Dawkins’ words quite strange, for he has gone after much lesser opponents.

In an epitome of bullying presumption, Craig now proposes to place an empty chair on a stage in Oxford next week to symbolise my absence. The idea of cashing in on another’s name by conniving to share a stage with him is hardly new. But what are we to make of this attempt to turn my non-appearance into a self-promotion stunt? In the interests of transparency, I should point out that it isn’t only Oxford that won’t see me on the night Craig proposes to debate me in absentia: you can also see me not appear in Cambridge, Liverpool, Birmingham, Manchester, Edinburgh, Glasgow and, if time allows, Bristol.

Normally I would think such an action to be presumptuous, but in this case, given the circumstances, I think it entirely called for. Recall that Dawkins has been eager to engage much lesser opponents. In addition, keep in mind that Dawkins has not merely rested content with academic study, experimenting in his lab and publishing the results in academia. He has gone public, often, brashly so, practically shouting from the rooftops that God “almost certainly” does not exist, and if He did, at least the biblical God would be guilty of crimes against humanity. He has made a career of doing so.

I have no problem with Dawkins proclaiming so. He–and his skeptic friends–have every right to do so and every right to insist that guys like me are actually, objectively wrong. However, the confidence (dare I say cockiness?) with which he does so should be in direct proportion to his willingness to engage the best the opposition has to offer. This is the main reason why I’m making such a big deal of this refusal. A guy who says the sorts of things he says and is as influential as he is deserves a bit of a ribbing if he refuses to do this. Though he has willingly shared a platform with religious folk, he cannot seriously lay claim to the supposition that he has done so with the best. Like I said above, he has plenty to choose from, though Craig is a game choice right in front of him.

I therefore find his list of other places he won’t be quite off, for there is a big difference between the event in Oxford and those other places. At Oxford tomorrow, he has a chance to put all the talk and questions to rest. He has a chance to put his best against the best of his critics, and to do so in front of an international audience. I doubt those other invitations—if they actually represent real invitations—offer that sort of shot.

It’s as if I, as a high school wrestling coach, make a consistent practice of trash talking our cross-town rivals, and when the opposing coach offers me the chance to put my money where my mouth is by dualing his team on a certain day, I reply with, “Bah. Self-promotion! I decline, just like I decline to wrestle Bathgate Elementary school, Newhart Middle School, and Arborland Montessori.”

But Craig is not just a figure of fun. He has a dark side, and that is putting it kindly. Most churchmen these days wisely disown the horrific genocides ordered by the God of the Old Testament.

What follows this is a lengthy tirade against Craig’s defense of God’s actions regarding the Canaanites, concluding with, “Would you shake hands with a man who could write stuff like that? Would you share a platform with him? I wouldn’t, and I won’t. Even if I were not engaged to be in London on the day in question, I would be proud to leave that chair in Oxford eloquently empty.”

A few observations here. First, when he says “most churchmen” disavow the part of the Bible in question, he exaggerates. There are plenty of “churchmen” and plenty of “scholars” who do no such disavowing. But that’s neither here nor there. The main point is that Dawkins’ response is simply an argument by outrage, which is not very rigorous, and the only ones who find it persuasive are ones who already agree with Dawkins, or those who are easily cowed by people who act offended.

What’s more, if Craig really is an “apologist for genocide,” here’s Dawkins’ chance to put him out to pasture. If he were to debate Craig, that does not amount to an endorsement of Craig’s beliefs, afterall. If Craig really is a fiend, he’s an influential one, and Dawkins has stated many a time that it is his life’s goal to wipe this sort of belief from the earth. This is as good a chance as it gets.  Dawkins would be defending the thesis of one of his best selling books.  Seems like a great opportunity for him.  Why so gun shy?

Thirdly, Dawkins can’t be serious. Afterall, elsewhere he has said:

The total amount of suffering per year in the natural world is beyond all decent contemplation. During the minute that it takes me to compose this sentence, thousands of animals are being eaten alive, many others are running for their lives, whimpering with fear, others are slowly being devoured from within by rasping parasites, thousands of all kinds are dying of starvation, thirst, and disease. It must be so. If there ever is a time of plenty, this very fact will automatically lead to an increase in the population until the natural state of starvation and misery is restored. In a universe of electrons and selfish genes, blind physical forces and genetic replication, some people are going to get hurt, other people are going to get lucky, and you won’t find any rhyme or reason in it, nor any justice. The universe that we observe has precisely the properties we should expect if there is, at bottom, no design, no purpose, no evil, no good, nothing but pitiless indifference.

(“God’s Utility Function,” Scientific American, November, 1995, p. 85)

(HT: Wintery Knight)

Out of one side of his mouth, he denies the reality of evil and wickedness, but out of the other side of his mouth, he calls Craig’s beliefs wicked. He cannot have it both ways. He is either flatly contradicting his own worldview, borrowing capital when it is convenient, or he is merely expressing a personal dislike with Craig’s beliefs, as if saying “ewwww, broccoli.” In any case, he is not inspiring confidence.

What else can be said about all this? Dawkins and co. are quick to insinuate that Craig seems impressive simply because of his command of rhetoric. Craig “bamboozles his faith-head audience,” is how he puts it.

This is just beyond silly. If you ever watch him debate, you’ll see that Craig’s “debate style” is to stick to logical arguments, with premises backed up by historical and scientific evidence, and said premises lead deductively or inductively to a conclusion. He presses his opponents to either refute or rebut with premises more plausible than the ones he offered. He stays focused on the issue and does not rest content with rhetorical jabs and evasions from his opponents. Again, disagree with the arguments if you must, but don’t call this “bamboozling.”

Many who are outside the faithful (of Dawkins’ camp) are recognizing this for what it is. Richard Dawkins is being exposed.

You Hope They Serve Beer in Hell?

I asked the students to raise up their free reading books.  I Hope They Serve Beer in Hell the title said.  By some guy named Tucker Max.  Hmmm, interesting, I thought.  Curious metaphor.  If the author does believe in hell, I said, he is tragically misinformed about it.  He probably doesn’t.

Over the past few years I’ve encountered the book frequently because many of my students were reading the book for free reading time.   Every student has told me that it’s a good read, so I left it at that, content, ignorantly so, in the knowledge that they were at least enjoying reading.  I had no clue what was actually in the book, nor did I know who Tucker Max is.

After recently reading The New Dating Game, an article by Charlotte Allen about the hookup culture, and doing a little snooping around,  I am no longer confident in my ignorance.

Turns out, the book is basically about Tucker Max and his, umm, “adventures,” mostly involving the opposite sex and certain bedtime activities.

So given the content of I Hope They Serve Beer in Hell, I was right: Tucker Max doesn’t believe in hell…well, he is still misinformed about hell, though in a different way.  But I digress.

I’ve seen the book around enough that I decided to address it in class.  Time to pick that fight.  Yes, risky. But I’m like that.  Still, I approached this cautiously, by asking some questions after I saw a student reading the book in class:

  • What ideas are advocated in the book, about the good life, happiness, “liberation,” etc?  For those that had trouble with this, I simplified it: fill in the blank–according to Tucker Max, the good life/happiness means _____________.  According to Tucker Max, “liberation/freedom” for a woman means _______________.
  • Are these ideas true and worthy of embracing?
  • For those that saw no point in the discussion:  why is thinking about a book in this way important?  If you don’t pause to think about what you imbibe for entertainment purposes, who is really controlling the puppet strings?
  • Who, really, does this hurt?

“Why go there?” you ask.  Simple: first, its not like I came looking for any of this.  Students brought the book into my class, and lit brought into my class needs to be addressed.  I could just censor the book with no explanation, but the “nothing to see here” line without explanation probably wouldn’t help.

Secondly, the hookup culture is alarmingly common currently.  Peruse the nightlife in any college town or any urban area for that matter, and you’ll find scores of twenty, thirty, and even forty somethings of both genders prowling for a hookup.  There’s even a new genre of literature that frequently pops up on best seller lists: Pick-up-Artist lit.  The male equivalent of chick lit, it actually has a practical application: its goal is to coach men on how to get any chick into bed.  There was even a reality show on VH1 that ran for a few years based off this lit, called, somewhat obviously, “The Pickup Artist.”

It gets better.  I recently read of an incident at Yale where a frat surrounded a sorrority and shouted, “no means yes! Yes means anal!”

I simply ask, “Should our culture be concerned about this?”  Yes, of course.

“But reading a trashy book by Tucker Max and laughing at his adventures is one thing, but boys shouting their mysogyny at the top of their lungs is another.  The two have nothing to do with each other.” you say.

False.  The two are intimately connected by a culture at large that winks at and even encourages the type of behavior in both scenarios.  For one, winking at the Tucker Maxes of the world as having “innocent fun” makes possible the sinister chant of the Yale frat boy.  For another, recall the quote: “Sow a thought and you reap an action; sow an act and you reap a habit; sow a habit and you reap a character; sow a character and you reap a destiny.”  How do you sow your thoughts?  Easy: what you imbibe for entertainment.

Thirdly, why should we be shocked at the Yale boys?  It is exactly the destiny that we as a culture have wrought. With a thousand “small” things like the Tucker Max book, we pave the way.  “We laugh at honor and are shocked to find traitors in our midst…We castrate and bid the geldings be fruitful.”  We are a hyper-sexualized culture, and this comes through in countless ways.

Events like the “Yale boys incident” are the culmination of a culture that adopts an attitude about sex that says its merely a bodily function to be enjoyed, no commitment necessary.  Its the culmination of a culture that adopts a ”boys will be boys” attitude regarding hookups and taking advantage of inebriated girls, who are often all too willing themselves.  It is the culmination of a culture that teaches its girls that true “sexual liberation” means giving into one’s worst instincts, and “equality” means the “freedom” to act like a manboy at his absolute lowest.  It is the culmination of a culture that insists right and wrong are merely relative personal choices, and one man’s personal choice to do what he thinks is cool is just as good as the next person’s choice.  It’s the culmination of a culture that thinks the young cannot resist their urges, so we might as well teach them how to be “responsible” with those urges (once the first lesson is taught, the second is a forgotten afterthought, however. Anyone ever try on the novel thought that we should actually expect the young to keep it in their pants until marriage?), and its the culmination of a culture that says that there is no objective purpose to life and there is no greater cause than the self.

Is it any wonder that adolescents flock to sex to escape their boredom?  This is simply the modernist-sexual-revolution rooster coming home to roost.  Forgive the pun.

Some might dismiss this, saying that every generation is wild, and this is merely the old generation putting down the new.  They are only partly right. Every young generation has its daliances, but one big difference here is the degree…this seems to be “youth gone wild” on steroids.

Spending your teens sneaking out at night going steady with your heart throb, or going out on the town swing dancing and having a few drinks underage is one thing….spending not only your teens, but your twenties and thirties having a split personality where you are a professional during the day, but a raging drunk at night who opens her legs for the hottest looking anonymous alpha male or a male who prowls around looking for one of these gals is a horse of a dif’rent color.  Sure, I guess there were some like this back then–we’ve all heard the Fitzgerald-like stories–but the numbers now are of much greater proportion.

You might also balk at me including women in my assessment of blame, but there’s plenty of blame to go around, and some honest soul searching is in order for both genders.

For society at large, for winking at the Tucker Maxes of the world and believing that this is merely a temporary stage with few long-term hangovers.

For the men (dare I call them men?) who have foolishly equated manhood with being a pick up artist.  For the dads who’ve left their sons vulnerable to such a lie because they have either been absent or have passively let the culture teach the boys what manhood is.  For the male friends that laugh at their buddy’s stories of adventures, as if treating a woman like she’s a condom to be discarded when done with is even remotely ok (“what if that was your daughter?” is a question I always feel like asking, and often do.)

For the women who’ve bought into the rather warped view of liberation of Radical Feminism that I mentioned above…yep, for some academics, today’s “liberated woman” is what they’ve been shooting for.  This is simply what you get when you try to remove the stigma of being promiscuous.  If you doubt that’s the message of many on the college campus, just check out Yale’s “Sex Week.”  There’s many a college sponsoring similar activities.  Read something by Naomi Wolf.  She’s got lots of little gems for you.

While there may be a student group or two in the mix advocating for chastity, the overwhelming message is clear, and the aforementioned student group is usually seen as kind of an oddity.  Definitely not a group worthy of praise.

An aside: it’s ironic, you know.  You’d think that they’d advocate for equality by telling men to knock it off, instead of telling women to “go ahead.”  Perhaps that’s just me.

There are plenty of “health centers” on college campuses designed to help students avoid things like STD’s when it comes to their sexual choices, whatever those choices are.  But where are the centers on campuses designed to help the many who want to live chastely, but who feel pressured by a hypersexualized culture to give in?

Back on topic, here. To a society that insists this is a harmless temporary stage: what, I’m supposed to believe that you can spend your 20′s and part of your 30′s sleeping around, then suddenly flip a switch when you’re 35 and become an honorable husband/wife and father/mother?  Such a thought is the height of stupidity.

Purposely delaying marriage to later in life is like cutting off your nose to spite your face.  I can understand when people say that most in their 20′s simply aren’t mature enough, but the common solution to that–”have fun now.  Marriage is a drag.  You can get married later” strikes me as an odd way to bring someone to greater maturity.  Protracted adolescence protracts the problem.

“Consent” is as far as this society is willing to go when it comes to moral instruction.  That is a tragically low bar.

To a culture that has nothing to offer the young in terms of objective meaning, purpose, and a solid metaphysical ground in which to put down roots: this is really the bottom line.  When the self is number one, the empty self is what results.

To the pickup artists: you’re a tool.  When you die, your only legacy will be a list of women you’ve slept with, and a list of boys who you have taught to do the same.  Perhaps a VH1 show.  That’s it.  What an utter worthless and banal life.

Even if the fun lasts past the morning, you have gained an orgasm, but lost the source of your strength.  You have traded a life well lived for a subjective feeling that’s here today, gone tomorrow.  You have no ability to self restrain, and you are sowing habits that erode your ability to sacrifice for a greater good.  Plus, when your own daughter or sister falls for one of these predators, just remember: you had it coming.  You reap what you sow.

To the passive, feminized dads and the absent fathers (whether in body and/or mind/emotion): you matterYou can put a stop to this.  Don’t leave it up to your wife.  She is willing and able, but shouldn’t have to do it without you.  You must bear the majority of the burden and duty to lead your son into manhood and give your daughter the male attention she craves.  If you don’t know what a man is, learn.  It is never too late to grab an older male mentor who has character you respect, sit at his feet and learn.  Engage your family.  Sit them down at the dinner table every night, eat a meal with them, and talk to them.  Monday Night Football can wait.  If you remain passive, they won’t get it from mom…they will get it from Lil’ Wayne, guys like Tucker Max, or the first predatory alpha male to take them under their wings.  The ball is in your hands; you must run to the goal line.

To the ladies: I guess saying “falling for” isn’t the right word, as if it was akin to “tripping,” because many of the women who engage in the hookup scene actively throw themselves at these guys.  Check out the following summary of a girl who recently slept with Tucker Max (she posted the story online):

Next to her story she posted a photograph of her with Max that she had a friend take at the bar. The photo shows a rosy-cheeked strawberry blonde who, although no Scarlett Johansson, is no Ugly Betty either (her C-cup bustline, much in evidence both underneath and spilling over her strapless top, doesn’t hurt). She is also grinning from ear to ear, her smile as wide as a cantaloupe slice. Max, mugging for the camera, has his arm draped proprietarily, if not exactly affectionately, around her shoulder as she leans into his chest. No disapproving peers, either. When Courtney left her apartment to meet Max at the bar, her roommates called after her, “Make sure to bring him back.” She and Max rode off to the inn “with everyone at the bar waving and giving the thumbs up.”

Remember: you teach people how to treat you, and you teach the culture how to treat your future daughters.  Admittedly, most who get caught up in the hookup culture don’t actively start out that way, but they do end up there by a thousand small steps.  Sow a thought, reap a habit…by now you know the rest.  My daughter and your future daughter will have to live in the world you help to create.  Therefore mind your thoughts and actions.

And lest I leave anyone out, to me: I remember some years ago being so desperate that I actually flirted with buying the e-book of one of these pick up artist fools. How stupid!  Those guys’ confidence was paper-thin.  Why did I even think of going for that?

And: this is a sober warning to me to love my own daughter by spending time with her.  That is how kids spell “love.”  T-I-M-E.  That is, afterall, how I reacted to the “New Dating Game” article above: I put the article down, and played with my daughter.  It all reminded me of the Chris Rock line: “fellas, if your daughter grows up to be a stripper….you failed.”

Taking Religion Seriously

Do you ever get the sense that talking religion is something that’s not done in polite company?  It is easy to talk about religion at a distance, perhaps as a sociologist would, but talking about religious convictions–especially one’s own–is kinda a faux paux.  We don’t take religion seriously around here, so it is uncouth to bring it to the public square as if it was a serious matter.  Keep it where all hobbies belong–in your own closet.

At least that’s the feeling I get. It often turns out differently when I actually do have conversations about religion–most people I’ve talked with are quite willing and don’t find it offensive–its just a subjective sense I get and, judging by how other people, especially Christians, talk, I sense I’m not alone in feeling this…sense.

Sorry for all the vague speak so far.  All I’m suggesting is that many people feel somewhat uneasy when it comes to discussing religious claims on one’s life.  Why?

Well, there’s that whole “claims on one’s life” bit.  People don’t want to have their autonomy breached, and they recognize that the claims of many a religion do just that.

That’s true enough, and deserves to be confronted, but the reason I want to challenge today is that most believe there’s really nothing to say about religious convictions besides, “well, good for you.”  That is, we’ve gotten the notion in this culture that once someone has finished talking about their convictions, they can’t be evaluated.  All we have to do is nod, mumble something about it not being “my cup of tea,” and move on.  That’s all that can be said about a subjective choice from the smorgasboard, and that’s how we see religion–as an endless buffet of equally good, subjective, choices.

I want to challenge that.

Consider this: religions make claims that can be verified or falsified.

Are all religious convictions like that?  No.  Do all adherents of religion think of their beliefs like that?  Again, no.  Talk to many who sit in the pews on Sunday, and they’ll describe Christianity as the smorgasboard above, or at least they’ll describe it as something that cannot be evaluated by logic and reason.  More of a feeling than anything else.

Notice how many times people categorically assert, without hesitation, without thinking about it, that it is all about “faith,” and you can’t “prove” it?  Ask them what they mean by “faith” and “proof,” and they really struggle to put something sensible together….well, there you go.

However, the core claims of many religions can be evaluated by logic and reason, and science also has something to say about them.  This is why they should be taken seriously.

Take, for instance, the lynchpin of Christianity: the resurrection.  The Bible claims that at a time in our actual history in this world, a real man named Jesus a) claimed to be God, b) predicted His death, c) predicted that He would defeat death by rising from the grave three days after his execution, and d) He actually, truly pulled it off.

That is, the Bible claims that the empty tomb is a figment of history, not imagination.

This puts it in the realm of verifiability.  Not in the same sense as a claim from a biologist can be verified, granted, but verified nonetheless in that evidence and reason has something to say in evaluation.  It is possible to offer reasons for its truth, and vice versa.  This means that it, along with any other claims logically connected to it, are real players in the game that deserve to be taken seriously in the public square.

Other claims from other religions and worldviews are no different.  Mormonism and most forms of Hinduism, for example, are committed to an eternally existing universe (in the sense that matter is eternal for Mormons), and thus you betcha–science has plenty to say about that.

Islam is committed to the notion that Jesus of Nazareth did not die on the cross, and history has plenty to say to that.

I could go on. The point: much can be offered in terms of evaluating religions for truth and falsehood, since they make claims about reality.  Arguments from philosophy can be offered pro and con, complete with premises defended from various other fields of knowledge–like science and history–that deductively lead to rational conclusions.  We don’t have to stop at “well, I’m glad you are happy (pat on the head).”  In fact, we shouldn’t even go there.  Treating religion like that is a radical category mistake.  Since religions make claims on reality, they should be treated like anything else in the public square.

They are not second-class belief systems.  They get a spot at the table.

The Effects of Cohabitation on Children

Brad Wilcox of Univ. of Virginia was recently interviewed in the Wa Po about the effects of cohabitation on children.  Interesting interview.  The title says it all: “Why Cohabitation is Worse than Divorce for Kids.” Like I tell my students all the time who ask about my life as a father, I recommend it…but get married first.  That helps.

I’ve found from rubbing shoulders with people out in the world that very few people actually think through decisions like this.  Raw desire and convenience are often the forces driving the decisional bus (“convenience” defined in a very narrow sense…really, given the stats, cohabitation isn’t at all convenient in any robust way).  The ‘ol analogy between choosing a mate and test driving a car is often all that’s needed to justify cohabitation, despite that fact that if the significant other paused to think about it, s/he wouldn’t really appreciate being compared to an Audi or Honda.

I know this subject is politically incorrect, and it will hurt the feelings of some because it suggests their lifestyle choices are wrong and/or unwise.  Oh well.  Truth is truth, and, however untasteful, we do people a disservice if we shield them from it in the name of protecting emotions.  And even on the emotional plane, such a shielding just might be counterproductive in the long run.

To somewhat ironically paraphrase feminist Naomi Wolf on a slightly different topic, to insist that the truth is in poor taste is the very height of hypocrisy.

HT: Wintery Knight

Why Home Schooling Just Might be for Us

If you ever want to worry your friends, acquaintances, and colleagues, just share with them that you want to home school your kids.

That has certainly been my experience.  The only time that we get anywhere near a sympathetic reaction is if we share that info with someone who already home schools their kids or who actually knows a home school kid/family well.  For the majority of others–most of whom don’t interact substantially with any home schooled kid or home schooling family–the reaction is one of concerned looks.

This brings up a question: is our desire justified?  Our reasons for wanting this are many, and therefore the objections are also many, so I can’t deal thoroughly with every concern.  Let me deal with a few of the most salient ones, however.

First, the default position for my wife and I is that it is the parents’ job to educate their kids.  Too often the knee-jerk, un-examined default position is in the other direction: for most, the default is public schooling, alternative methods are only considered in extreme cases.  Many presume that it’s obviously someone else’s–most often the state’s–job.  But we simply disagree.  Our daughter’s (and our future kids’) minds and souls are ours to mold–that is one responsibility that God has given us, so this means that us doing the educating is the default position, and public schooling, though still a viable option, is the alternative, not the other way around.

Let’s be careful, however, what this exactly means.  I don’t pretend to suggest that this means that home schooling is a moral obligation for every family: some families, due to circumstances beyond their control, simply cannot work it out time-wise or financially-wise.   This is why I think public schooling is still needed.  What’s more, each family has the freedom to outsource (and given what our default position is, sending your child to public school is outsourcing, though that doesn’t automatically mean it is bad) their child’s education to another party, if they intimately know and are comfortable enough with the competency of said party.  In fact, even most home school families choose to outsource to tutors or co-ops to a degree.

All our starting point means is that home schooling and other “alternative” methods of education are on the table for us as viable options as we seek to be faithful in our duty to educate our children, and furthermore, these are not just “alternative” choices: they are the preferred options unless other factors outweigh (some of which are mentoined above).

With that in mind, what are some of the primary objections we hear from concerned onlookers?  Perhaps surprisingly, it is not the quality of the academic education they might receive at home–and on that score, there is evidence to suggest home school kids do just fine .  If it were a common objection, it wouldn’t be very striking to us anyway–we are competent as educators, and even if social studies were to show that home schooled kids as a group academically perform below public school kids, their knowledge of, say, math, though important and useful in life (my wife is an online math tutor, afterall!), by no means trumps other,  more important concerns.

The main objection we hear goes something like this: “What about their social development?  Won’t your home schooled kids not know how to interact with their peers?”

This objection, far from mitigating against home schooling, actually underscores a big reason why we are considering it.  A question I have in response (one that Brett Kunkle alerted me to), is, “what are kids being socialized towards?”

I really have to ask my concerned friends, “What, exactly, are you conerned about socially?”  Are you concerned about their knowledge of pop culture, or being cool, or knowing how to dress in a way that is accepted by most teenagers?  Perhaps you are concerned with their ability to talk like a typical teenager?

I don’t care a whit about any of that, and that’s a good thing.

Though you will always find peers of good character in any school, far too often what youngsters are socialized to in public schools is not a pretty picture.  If you doubt that, just be a fly on the wall for a day or two in the halls and cafeteria.

This is one reason why anti-bullying measures are such a focus in recent years.  Kids are far too often simply mean and exclusionary when it comes to those who don’t fit in, and the peer pressure to conform to the thought and behavior patterns of the group is often overwhelming to someone raw and unformed.

You might ask, “can’t you steer them away from that as their parent and walk them through how to behave, while being in the midst of all that?”  Yes.  This is yet another reason why we’re considering home schooling: it gives the parent a measure of control that is not available to them otherwise.  This is why we have so many kids being raised in strong Christian homes, who faithfully go to church and youth group, but they end up being thoroughgoing relativists.  I’d rather them being socialized by me and my wife than by the peer group from 8-3.

Kids need friends their own age they can relate to, but when they spend the majority of their time with an overly large, ofen unregulated peer group , being socialized to act and think like the peer group (which usually isn’t good) is simply the nature of the beast when they are with the group more than they are with adults.  Adults are there at school, and oftentimes do influence the kids (that is why I continue to be a public school teacher despite my misgivings), but when it comes to which force socializes them more, its a simple factor of numbers and time.

Being with the peer group most of the time does very little in helping youngsters properly relate to adults, and this is a much more important social need.

“But won’t they be socially awkward?”

Even if they will end up being “socially awkward” (and it’s not anywhere near obvious they will), I don’t care: as I previously mentioned, what is defined as “socially with it” is mostly superficial, and being “with it” is not my principal focus anyway: character is.

Public schools have precious little resources to attend to character education.  Some try, by doing such things as sponsoring “character” weeks and so on, but their curriculum cuts against all that–the principal might announce over the PA that “today’s character word of the day is ‘compassion,’ blah blah blah,” but they continue on to the science class room where they learn that only science gives knowledge…morals are a matter of personal preference.  They then go to the English classroom where that lesson on what is real is reinforced: they learn that when it comes to morality and religion, “what is true for me might not be true for you,” and it again all boils down to subjective taste. Relativism is the air they breathe.  The school thus schitzophrenically combats its own feeble efforts in character education.

Why are schools shocked when they find things like rampant sexual harrassment, alohol abuse, bullying, and frequent steroid use on campus?  This is just what you get when you teach that there is no moral knowledge, and it is all a smorgasboard of equally valid choices.  To paraphrase C.S Lewis, our schools castrate and bid the geldings be fruitful.

What’s more, I have to ask if folks who give the “won’t they be socially awkward?” line have ever met a home-schooled kid.  Every single one I have interacted with does just fine socially.  They often know how to relate to adults much, much better than their publically educated peers, and can hold a more-than stimulating conversation with anyone.

Plus, they do get interaction with peers through co-ops, sports, and other extra curriculars.  They interact with peers and adults frequently while with their parents.  This, far from socially-stunting children, simply helps the parents socially mold the kids more directly while in the midst of society and culture.  This is far from a disengagement with the outside world; it is an engagement of a different type, while the parent is more directly involved in the education of the child.

The stereotype of a kid locked behind closed doors at home not able to interact with anyone is just that–a stereotype.

If you ever do meet a socially awkward kid, just look to the parents.  Most often what you’ll find is socially awkward parents.  This is not an indictment against home schooling, but an indictment against the individual parents.

A few times I have met a home schooled kid that, when put with a peer group after a while, has had trouble fitting in and relating, but for all the right reasons: the kid was genuine, courteous, thoughtful, with manners, while the peer group was anything but.  She was teased a tad and failed to pick up on some of the outcasting cues of the group, but this was ok.  The fact that the kid had trouble relating was actually an encouragement.  Fitting in is not the end all be all, and many times not fitting in is a virtue to be pursued, not a vice to be avoided.

“But I was publicly schooled, and I turned out just fine.  My kids are publicly schooled, and they are upstanding citizens with character.”

I have no doubt.  There are many like you.  But consider yourself blessed.  The peer group and the institution overall is not designed to turn out an individual like you.

Recently I heard an interesting one from a friend: “doesn’t this teach your kids that the world is to be avoided and separated from, rather than engaged with?  I’d rather walk my kids through that without taking them out of it, showing them how to love others as Christ did.”

It’s a good objection, but the short answer is no.  First, it again trades on a stereotype of home schooling as isolating your kids behind the closed doors of a home.  There can be and is plenty of engagement with a lost and hurting world. Brett, whom I mentioned above, home schools his children and takes his children out on missions trips to Cal Berkely and other universities, where they primarily interact with atheists, agnostics, and folks from all sorts of backgrounds.  There’s much interaction with non-Christians besides that.  It is just with the parent as primary educator

Secondly, does the obligation to actively engage with and love a non-Christian world obligate us to put our kids into any and every educational situation whatsoever, in the name of love, especially in their most formative years?

Consider the following analogy: say there is a nearby school that has as its featured explicit goal to make kids into life-long radical-Islamic terrorists.  The implausibility of the existence of such a school on American soil is beside the point.  From a Christian perspective, the kids in that school definitely need Jesus.  They definitely could use a witness there in that school, especially because they have so many other influences pushing them the other way.  Would I, as a follower of Christ who takes the Great Commission seriously, be obligated to put my kids in that school so that they could be that witness?

No, such a venture would be foolish.  My kids wouldn’t have a fighting chance: their minds, souls, and characters have not been fully formed yet.  Why would I put them in such an environment when they are at their most vulnerable?  Things would be quite different after they’ve been thoroughly discipled, mentored, etc.  They would presumably then have the skills to be able to be a good witness in such an environment (but even then, though…).  But *defnitely* in the younger years–which is the focus of this post–putting them in that school would most likely have the opposite witness–the chances are good that my efforts at home would be totally undermined.

Our public schools aren’t (quite) that far gone, so the illustration obviously breaks down, but it touches upon what I’m arguing, that the Christian duty to engage with the world does not justify putting the education of my unformed children into the hands of just anyone.  If I am concerned with the kind of person a given institution frequently produces, I am quite within my biblical mind to maintain the ability to educate my children myself.

Thirdly, the objection misses that this is less a matter of separating from the world than it is opting for greater educational control of one’s children, rather than outsourcing it to the state.  In my view, I am more able than the state is to form my children into productive Christ-centered ambassadors with sharp minds and holy characters who can winsomely and attractively love others.

“Isn’t your job as a teacher at a public school at odds with all this?  Why are you a public school teacher?”

The fact that I work in a certain environment does not mean I want my children educated in that environment, and just because I operate within a certain institution doesn’t mean I want my children educated by that institution.  I might work in law enforcement in juvenile detention, but I don’t want my kids to be there.  I might work as a social worker to help kids find their way, but that doesn’t mean I prefer my kids be in the state system.

My motivation to be in public education is the same as it would be if I worked in the juvenile detention center or in social work: there are kids in each environment who desperately need the influence of caring adults, and I’m trying to fill that need.  This does not conflict with my misgivings on public education in the least.  I can still work in an instutution that I think is broken and needs fixing.

Despite the effects of the large peer group and the effect of the overall institution, I aim to “stem the tide” of those negative influences.  There are many other like-minded colleagues of good faith in public schools, but not enough for me to be comfortable enough putting my kids in public schooling.

I admit that there might come a “tipping point,” where my efforts would no longer  be fruitful, the majority of my resources being used against my will by the institution to erase the good, true, and beautiful.  That is the case to a certain extent already (example: I must be a member of the union, and my dues are automatically removed from my paycheck.  I cannot opt out, to my knowledge, and my dues go to causes that are anathema to everything I am about), but not enough to override the good my presence can bring.  If I ever become convinced that the tipping point has been reached, I will most certainly pack up and move on to another occupation where my efforts won’t be wasted.

So this is where we’re at.  The jury is still out on whether we will actually pursue home schooling.  Maybe there will be something we encounter in the near future that will move us in the other direction, and even if we do end up homeschooling, we might still have our kids go to some outside school when they reach 9th grade. For now, though, we are trying to plan for and make room for the possibility of home schooling our kids in the most formative years.

The possibility of social retardation is a boogeyman of which we need not worry.