Tag Archives: culture

Sanctimonious Blatherskeit

My pastor had a little ditty the other day that made me sit up and pay attention.

He was talking about the Pharisees and how they missed the Kingdom of God.  I’ve heard that so much over the years, so I had largely tuned out.  The Pharisees are our favorite punching bags in the 21st century American church; mention the Pharisees, how much they loved religion and how that’s bad, and you’ve got people nodding in fervent and solemn agreement.  I mean, we easy going California souls know soooo much better than that.  We’re all about relationship, not religion, dude!

Anyway, he was talking about the parable in the gospels where a sinner is remorseful over his sin (“beating his breast” before God and pleading for mercy), and the Pharisee prays “thank you Lord that I’m not like that guy!” then my pastor said:

You wanna know the best way to become a Pharisee?  Thank God that you’re not a Pharisee.

 

Nailed it, right there.  Smugness is sneaky like that, ain’t it?  Not that the Pharisees didn’t deserve some critique–they did miss the boat, big time–but we today love, love, love to subtly pat ourselves on the back by pointing the finger at them.  Many today pretend to be non-judgmental and open minded, but they’re not.  They judge the judging, moralize against moralizing, preach against preaching, proselytyze against proselytyzing. 

What a joke.  The “don’t judge lest ye be judged” crew is the most intolerant bunch you’ll find (according to their own definition).

I’m just waiting for the day when I hear someone say this:

Yeah, I was judging.  So what?

It is unavoidable. The question is: is it based upon truth and done in the spirit of love?

The Pharisees missed that, yes.  I just wish folks would admit that and cut out the sanctimonious blatherskeit about judging.

Faux Tolerance

A big hat tip goes out to Stand to Reason for getting a hold of the following comments by Michael Gershon.  He’s got some great points about the whole Brit Hume jahoofus:

The assumption of these criticisms is that proselytization is the antonym of tolerance. Asserting the superiority of one’s religious beliefs, in this view, is not merely bad manners; it involves a kind of divisive, offensive judgmentalism.

But the American idea of religious liberty does not forbid proselytization; it presupposes it. Free, autonomous individuals not only have the right to hold whatever beliefs they wish, they have a right to change those beliefs — and to persuade others to change as well. Just as there is no political liberty without the right to change one’s convictions and publicly argue for them, there is no religious liberty without the possibility of conversion and persuasion….

The root of the anger against Hume is his religious exclusivity — the belief, in Shuster’s words, that “my faith is the right one.” For this reason, according to Shales, Hume has “dissed about half a billion Buddhists on the planet.”

But this supposed defense of other religious traditions betrays an unfamiliarity with religion itself. Religious faiths — Christian, Buddhist, Zoroastrian — generally make claims about the nature of reality that conflict with the claims of other faiths. Attacking Christian religious exclusivity is also to attack almost every vital religious tradition. It is not a scandal to believers that others hold differing beliefs. It is only a scandal to those offended by all belief. Though I am not a Buddhist or a Muslim, I am not “dissed” when a Muslim or a Buddhist advocates his views in public.

Hume’s critics hold a strange view of pluralism. For religion to be tolerated, it must be privatized — not, apparently, just in governmental settings, but on television networks. We must not only have a secular state but a secular public discourse. And so tolerance, conveniently, is defined as shutting up people with whom secularists disagree. Many commentators have been offering Woods advice. But religious advice, apparently and uniquely, should be forbidden. In a discussion of sex, morality and betrayed vows, wouldn’t religious issues naturally arise?

How is our public discourse improved by narrowing it — removing references to the most essential element in countless lives?

Blog Wars: Does Marriage Negatively Impact a Man’s Service to God?

The Wintery Knight and The Pugnacious Irishman: sounds like something out of a Monty Python movie.

WK and I agree on most things there are to agree about.  There is one subject, however, that we tend to tangle over: men and marriage.  We’ve had a row or two about it on this blog before, and the other week WK wrote a post titled Does a Man’s Decision to Marry Negatively Impact His Service to God?” where he offered more punditry on the topic.

I consider him a friend and good blogging partner. Again, I’m a big fan of him, and I know his post was more of a rant than anything else. I’ve written rants before, so I’m not going to pretend that everything he writes needs to be written with academic rigor. Still, he made a few ill-advised comments in the post that have itched at me ever since. As I told him when I emailed him a rough draft, he’s a big boy—he can handle the heat.

Let’s get right to it. Quickly out of the gate, WK prepares the female part of his audience by saying, “this post is the meanest thing I have ever written on the blog. Please don’t read it, especially if you are a woman.” I find this a very curious thing to say, especially if you think you have a good point. If what you write is true, why discourage a portion of the audience from reading it? The only reasons I can discern for issuing that kind of warning are a) deep down, you know your case is weak and don’t want to face the flak for it, b) you think your case is solid but don’t want to deal with the ish that it will inevitably suss up, or c) you are trying to subtly suggest something about the character of the people to whom you refer.

Now, Wintery and I have never met, but I read his blog regularly. I recommend reading it, despite our current quibble. I’ve read his blog enough to know that a) or b) are pretty unlikely. WK is supremely confident in the truth of just about everything he writes (not a bad thing, necessarily) and he loves dealing with “blog ish.” He is quick to engage with almost any dissenting male and female commenters. That leaves c). Is he coyly suggesting, to paraphrase Col. Jessep’s one-liner, that women can’t handle the truth?

Perhaps I’m missing more possibilities, and reading between the lines sometimes gets me into trouble, but an insinuation like that about a whole gender deserves a bit more directness. If I’m right about what WK is suggesting, then such passive-aggressiveness is very off-putting and distracting to anyone, male or female, that reads the post, not to mention unfairly condescending to the fairer gender. Of course, he is welcome to correct any misinterpretation that I made of the above warning.

Wintery gets into the Bible a bit to justify his claims, and this part deserves more scrutiny than a rant.

He quotes a number of verses, but fails to take into account both the context of the Bible as a whole and the context of the particular verses. What’s more, he rushes on and states his interpretation like it is plainly obvious to anyone and dismisses any critics with alternate interpretations by saying: “I have seen theologian after theologian explain these verses away, rather than incur the wrath of women in the audience. But it seems to me the verses are pretty clear. Don’t marry. (Note: there are exceptions – I think a marriage to Michele Bachmann would be an ennobling experience).”

Even without going into the particular topic he’s addressing, this is very shoddy work, even for a rant. Let me narrate this comment to you: with a few strokes of the keyboard, he paints those that disagree with him with quite a broad and damning brush–they don’t hold their views for rational reasons. Rather, they hold them because they can’t handle the ire of women. Even if true, he needs to go into much, much more depth offering evidence for his view and critically evaluating the views of his critics before saying something like that. It does not matter if he is merely getting something off his chest: where I come from, them’s fightin’ words, and it’s best not to toss them out there so blithely. A few weeks ago I skewered the bulk of my students in my research class for doing this very thing.

As for his view itself, there were a few things biblically that I think WK missed. For one, he chooses to start in 1 Cor 7 (which he merely quotes and gives a summation of what he thinks it means. There’s virtually no exegesis.). I think it’s better to start at Genesis 1 and 2 and interpret 1 Cor 7 in light of that. Genesis 1 and 2 is more foundational when it comes to God’s vision and calling for the genders and when it comes to God’s vision of the family in the Kingdom economy. The first few chapters of Genesis is the account of creation, afterall, and it therefore sets the pace for the institution of the family and the metaphysics of humanity (including what it means to be a man/woman). I am not saying 1 Cor 7 contradicts Genesis. Scripture is a unified whole, so verses should not be set against one another in competition–but we can gain better insight into the other parts of the Bible if we let Genesis set the pace. Besides, 1 Cor 7 presents Paul’s recommendations for an abnormal time of crisis. This is not the first time he’s used the Bible to support his discouragement of marriage. He’s pretty consistent on this, and I think he should take the points I just offered into account next time.  I know his view is at least somewhat popular, so I know there are dissenters out there, but my points are good ones, I think.

Next, WK misses a very crucial insight: his main point was to suggest that marriage, overall, hinders a man from devoted service to God. That is why he titled the post the way he did. However, if marriage does negatively impact a man’s service to God, then why has God called so many men to marriage? I don’t know the exact stat, but somewhere in the ballpark of 80%-90% of men will marry sometime in their life. Even if we shave off a significant portion from that due to men that aren’t mature enough to marry, it’s still a large percentage. A portion of those who don’t marry still intensely desire to. I don’t think I’m going out on a limb when I say the desire for companionship that most men experience is not due to only cultural conditioning or base, overgrown sexual desire….it is put there by God. It might be distorted by the sin nature (just like everything else is distorted by it) or twisted by environment (our sexual design is especially prone to this), and that doesn’t mean that men will always make the wisest decisions when it comes to marriage (far from it!), but God still has a hand in hard-wiring the desire for female companionship (not just a buddy companionship, but a one-flesh agape love relationship that reflects the relationship of Christ to His Church) in the overwhelming majority of men. Physically, emotionally, and mentally, we are designed to fit hand-in-glove with the opposite gender. I say it again: this is a God-thing, and He wouldn’t call so many men to it if it so clearly got in the way of service to Him. Celibacy is a gift that should be honored, but it is a gift for the select few. For the rest of us, God gives the gift—yes, the gift—of marriage.

Yes, Jesus and Paul were single men…but some of the other apostles were not. Also, if marriage was and is such a large obstacle to service to God, then why is it a central requirement to be an elder in 1 Timothy? Even if you take the alternate interpretation–that it is not a requirement–Paul seems to almost take it for granted that the male leaders of the local churches will be married. He doesn’t bemoan their married state at all (“darnit, your marriage will hinder your ministry, but since divorce isn’t an option, here’s how we deal with your situation if you still want to lead in the church”).

Furthermore, the institution of the family is absolutely central in the Kingdom. All throughout Scripture there is a background assumption and cultural reality: that families are constantly forming and operating, and this is a good thing. Sure, you can take a verse or two out of its larger context (exegetically and culturally) and make it look like singlenss is favored, but at the macro level, from what I can tell, in no book of the Bible is a culture of singleness the norm.

Isn’t this all a bit odd, if marriage is such an obstacle to men’s service to God?

Wintery also makes a few points about his experience, but this leaves much to be desired as well. After reading the post, I was left wondering if perhaps he should expand his circle of female acquaintances. Or perhaps he’s being a bit myopic in his assessment of the women he knows. At any rate, the point he takes from one of his friends’ experiences (the one that provides the main thrust of his post) is not the point that very friend draws from said experience!

After I read his post, I thought, “is this true? Is the experience he talked about the experience of the faithful men in my life?” In a few moments, I came up with so many counter examples that my head was spinning.

Greg Koukl: married. Ravi Zacharias: married. Brett Kunkle: married. Doug Geivett: married. Greg Ganssle: married. Gary DeWeese: married. Mike Erre (my pastor, and author of 3 books): married. Kirk Cameron and Ray Comfort (the Way of the Master guys): married (but not to each other!). JP Moreland, RC Sproul, John Piper, Mark Driscoll, Alvin Plantinga, Hugh Hewitt, and the Verum Serum fellas: all married…and that was just off the top of my head. All these men are in full time ministry, and many have Phd’s and operate in intensely intellectual fields.

In addition, my wife and I financially support 6 overseas missionary families (most of which minister in closed countries hostile to the gospel) and 4 college campus missionary families monthly. One other family we know has recently relocated to France to do an apologetics ministry! Yet another family–a young couple in their early 20′s–has just relocated to inner-city Long Beach, CA to plant a church. On top of this, I am friends with a man–who recently married–that leads an evangelistic ministry in downtown Hollywood to drug addicts, homeless, and gang members. His wife supports and helps him in the ministry. For the men in these families, their wives might have had to be convinced (in a select few instances), but the wives are by no means obstacles…they are integral parts in the ministries.

Virtually every single man that I look up to ministry-wise is married with children, and most got married quite young (Koukl, who married at 48, is an exception to this. I’d say he’s hit his stride ministry-wise since his marriage.). None of these men have had to “kiss their ministry goodbye” (WK’s words, not mine) because they got married. It is ok if WK wants to buttress his claim with experience and anecdotes, but what’s sauce for the goose is sauce for the gander. A few anecdotes coupled with a half-baked stat pulled out of thin air ( “In my experience, women often–70%–approach Christianity as a subjective experience, not as objective knowledge.”) is not convincing, especially when I’ve got a few more anecdotes suggesting the opposite.

Even in instances where the wife is not gung-ho into the ministry, a man can do a ministry without his wife being 100% “into” it. Take Greg Koukl, for example (I hope I’m not crossing boundaries by saying this). His wife, Steese, is a lovely woman, and she gives great service to God in a myriad of ways. I’ve seen her a few times at events, but by no means does she accompany Greg to even the majority of events he goes to. She respects and supports his ministry, but she’s not nearly into apologetics as much as he is, and it’s ok. Greg Koukl did not marry another Greg Koukl.

The same is true of many of the married Phd men I referenced above, and it’s true in my life in my job. In the time we’ve known each other, my wife has only been to 2 wrestling competitions out of about 30. The sport just doesn’t turn her motor like it does for me. That’s ok, though. I don’t need to “kiss my coaching career” goodbye. She respects my passion and supports me in her own way, and that’s enough. She doesn’t need to be like me for us to have a great marriage and for me to be a great coach.

In some ways, marriage can make a man a better servant of God. How? Because it reveals to a man how self-centered he really is. Sure, other things can do that for a single guy, but marriage does it in a unique and intense way. Like my pastor puts it, “my wife is a 5 ft 3 mirror.”

Commenter Matthew (who commented on WK’s post) puts it best:

For better or worse, marriage is a fantastic honing tool for us as people. I thought I was a decent, rather above average guy before I was married. Now I know I’m a selfish, lazy brute who doesn’t take too kindly to significant commitment and who is very quick to point out others flaws while ignoring his own. And that isn’t because my wife keeps telling me so.

That’s because I see how my actions and reactions affect me wife, as I see how hers affect me.

This is uncomfortable at times and difficult at others, but it is always worthwhile.

That can only help a man in his ministry. Actually, the whole comment is worthwhile, so let me post it in it’s entirety:

First off, regarding strong christian women: I must be very lucky, but most of the women I’ve become friends with in my lifetime have been those who, while not quite “male” in their appreciation of theology and the logic and mental side of Christianity, are far from the “spending more time arranging the tables than picking the speaker” variety you are familiar with.

And it’s not just my Christian female friends either. Women who are concerned about the deeper things in life are more common than I think you’ve experienced. They are just so beaten down with the culture that insists they have no thoughts deeper than their own mascara. They need an environment where others want to know what they think and feel and encourage those deeper pursuits.

Regarding the either/or of marriage or God-following:

It is not true that once you get married you have to please your wife before you please God. Paul says that once you’re married, the way you please God is by pleasing your wife.

You’re taking an “if I can’t have it now it’s not worth having” approach to ministry result.

I’d rather take the “down payment and work long and hard” approach to ministry. I married my wife (down payment) and we’re raising a family now (work long and hard). Eventually I hope to release several strong, mature, driven people into the world to accomplish even more than I could.

The point of marriage, as in the point of any successful business, is to, through the mingling of our individual strengths into one cohesive unit, accomplish more together than we could have apart.

My wife and I don’t participate in every ministry together. I work in the men’s ministry at our church, building a Band of Brothers by assisting in the role of communications coordinator. My wife is a missionary with CEF (Child Evangelism Fellowship) and at church participates in a ladies bible study. She was a student at Moody Bible Institute studying linguistics with the hope of traveling overseas as a missionary training indigenous peoples in their own language.

What we do apart though, we come back together and share. I’m better able to support our Band of Brothers because I share with her what’s going on in the team and she is able to provide her own ideas and hone mine. She’s able to give her strength to the children in the after-school clubs because she knows I’ll be there when she gets home, ready to hear about her day and give her that support.

Without each other, we’d be struggling alone, without the balance that comes from being so closely intertwined emotionally.

Regarding the men who had an enthusiasm for a particular form of ministry, we can say that their wives were God’s way of telling them that was not His calling for them.

There are not levels of holiness in our work. Going to Egypt as a missionary is no more inherently holy than sitting on my duff in a chair fixing people’s computer problems all day. It is how we work, not where we work, that determines the holiness of our ministry.

Rather than come home and say “Hey honey, pack your bags! We’re going to a third-world country where you’ll be walking into the desert at night to use the restroom and we’ll be around people who want to kill us for our beliefs! Isn’t that exciting!!!” to which he should deservedly get a slap on the face, he should communicate to her this tug on his heart.

By commanding this change of life, he is not honoring or respecting her. He is expecting her to go along with whatever he planned regardless of her own feelings in the matter.

I believe it wouldn’t be out of line to say that if he didn’t feel strongly the need to minister overseas before he was married, this sudden onslaught of such feelings is not necessarily God telling him the way it is to be.

For better or worse, marriage is a fantastic honing tool for us as people. I thought I was a decent, rather above average guy before I was married. Now I know I’m a selfish, lazy brute who doesn’t take too kindly to significant commitment and who is very quick to point out others flaws while ignoring his own. And that isn’t because my wife keeps telling me so.

That’s because I see how my actions and reactions affect me wife, as I see how hers affect me.

This is uncomfortable at times and difficult at others, but it is always worthwhile.

So first, you should probably start looking elsewhere for a wife. Your current selection is not what you need.

Second, you’d probably benefit from being married.

Third, don’t blame the woman for being her own unique person when the husband is showing how very unaware of hers he is.

Fourth, get your big plans together before you marry, and in going about bringing your plans to fruition you may find a fellow laborer who is already headed pretty much the same way as you who makes you such a better person.

Who knows, you might even enjoy the ride.

In his own defense, WK clarifies on his “don’t marry” words in the comments section:

When I say DON’T MARRY, I mean DON’T MARRY unless you’ve made sure that your wife is going to be OK with these plans up front. And I mean DON’T MARRY for any other reason except that this woman is committed to your plan, because if you marry for some other reason, your plan is doomed. She won’t go along with it.

I’m thankful for the clarification, and I agree with it, but that is not how he came off in his original post. Time and again, he belittled women, then followed up with the words “DON’T MARRY” written clear as can be, with the “unless” part as little more than an afterthought.

Here are some examples of his thoughts about women:

  • Many women resent the idea that Christianity might be objectively true, because the truth of Christianity would limit their ability to invent their own version of Christianity based on their intuition
  • Many are certainly not interested in learning about God as he is, and then in shaping their lives to serve him in the most effective ways, regardless of the cost.
  • Many prefer to spend their time reading fiction, like Stephanie Meyer instead of evidential stuff, like Stephen Meyer. Dan Brown stuff is also popular because it allows them to doubt the Bible when the Bible disagrees with their intuitions.
  • So the problem is that the Bible seems to be calling for bold action to evangelize and persuade others, but women seem to be more interested in more subjective, inward-focused activities that make them happy.
  • Once you get married, unless you’re married to Jan Craig, then you can pretty much kiss your ministry good-bye. You have to uphold your marriage first, and God comes second.
  • What many women want, in my experience, is to make you like them so much that they can control you. But if they see that you are resisting and evaluating them critically, they give up and move on to easier prey. Many women have no intention of trying to help you to achieve your vision. You are just a tool in their toolbox for pursuing happiness.

All these are direct quotes from his post. My problem isn’t that there is absolutely no truth to them–we can find hints of the truth here and there, such as the suggestion that women *tend* towards more emotive expressions of faith, and biblically, the desire to dominate her husband is part of the curse for woman–the problem is the belittling tone and little swipes at several places (“Dan Brown stuff is also popular because it allows them to doubt the Bible when it disagrees with their intuitions.” Are you kidding me?!). He did issue a caveat and did clarify later, but the words above simply overwhelm the caveats and clarifications. When you write stuff like that it makes any caveats appear as mere bits to keep guys like me from crying foul. Maybe I should give him more charity, but the clarifications don’t appear genuine; I’m not buying. That’s why I say that the “unless” part of his post seems a mere afterthought.

The whole thrust of the post was to suggest that women in general can be a drag on a man’s service to God. Choosing a good mate and dating with wisdom was not the focus of his post. If the clarification above is what he meant, then he should have chosen his words more carefully.

For the record, I’m not against using experience as evidence for one’s claim…I’m not even against issuing generalizations and rants (I’ve done so on this blog many a time, mostly in regards to men..as I said in one such post, you sometimes just gotta get it off your chest.), as long as they are somewhat accurate. I just think WK’s claims are near-sighted and they amount to mere assertions and hasty generalizations.

Also for the record, I am not suggesting that there are no gender differences in how men and women approach the faith. There is some truth–in my experience–to some of the things WK says. For instance, I have no beef with his suggestion that men choose their mate carefully, and women, in my experience, tend to be more emotive than men. I’ve also run into some men who have been emasculated by feminine influences in their lives. Chew the meat and spit out the bones in his post, if you will–but there are a lot of bones in that there carcass.

Putting Stones in Shoes

One of the banes of just about every English teacher in the country is grading papers.  It is oh so very labor intensive, and you’re like me, you feel like putting a fork in your eye when you’re done.  I’d rather watch paint dry.  Last week I just finished a Santa-sack size load of research papers.  Some essays you can zip through quickly, but not these suckers.  It took me about 20 minutes to grade one of them…and I had 60 to grade!

You know, though, this time through I actually enjoyed the process a bit, because of the importance of both the topics the students were addressing and the skills I had to impart.  There were a few exceptional papers in the bunch, but by and large the overwhelming majority struggled in a few important areas: giving hard data and evidence to back up assertions, avoiding simple logical fallacies, and giving their opponents charity.

Most students could assert with the best of them, but they could not argue.  They employed rhetoric effectively, but lacked depth in their thought.  This is not surprising, since they are surrounded by so much surfacy stuff that passes for critical thinking.  When your intellectual diet consists entirely of MSNBC or The O’Reilly Factor (yes, I know some of you are fans, but you have to admit, many times, instead of level-headed arguing, he gives his audience a series of one liners and hand-wave dismissals.  Just because he yells louder and acts more outraged doesn’t mean he’s making a good point.), the depth of your own arguments tends to suffer.  Sound bites and status updates are the main mental diet of generation 2.0 (and that might even be generous, come to think of it), and this doesn’t bode well for critical thinking.

When one’s argument is full of assertions and devoid of evidence, it is pretty easy to defeat it.

The same overwhelming majority also struggled with giving their opponents a fair shake.  If they even addressed counter-arguments at all, they were typically summarized in a line or two, then done away with a simple upturned nose in the air.  Students on both sides of the hot button issues, conservatives and liberals alike, struggled with this.  This way of treating one’s opponents, of course, is not convincing.

Here’s an example: one girl in the class wrote in defense of same-sex marriage.  At one point in her paper, she brought up the Old Testament’s prohibition against homosexuality as a counter argument.  Though it is, strictly speaking, not centrally relevant to the legality of SSM, that was the main counter argument she addressed.  She responded by leveling a charge of hypocrisy against Christians.  Yes, homosexuality is condemned a few times in the Old Testament, she acknowledged, but the Old Testament also condemns things like picking up sticks on the sabbath, wearing certain clothing, as well as a host of other odd things.  No Christian today, however, takes those prohibitions seriously: many work long hours on Sundays and blithely violate most or all of the OT ceremonial law.  Her point was that if Christians don’t take all those commands seriously, why should society take prohibitions against homosexuality seriously?

Her response is a common one, and it is most of the time stated as if it’s plain as day.  Typically, most people who make the same points make little to no effort at engaging with the large amount of scholarship out there answering the question.  Most just act like it doesn’t exist.

Here was my response to her that I wrote:

When you do address counter arguments, you do not handle them well. Your treatment of the Bible is a case in point. I don’t think you took the Bible and your critics seriously. Seems to me like you simply dismissed their arguments with a handwave. Even if you do not think Jesus was God or anything of the kind, he was a smart guy. The same thing goes for the other New Testament players like Paul and John. Even though you might disagree with them in the end, please admit that they weren’t country bumpkins. If your charge of inconsistency were as obvious as you seem to say it is, don’t you think they’d notice? Do you think it’s possible that they might have information/perspective about those passages that you missed? The same goes for the Church Fathers after the apostles and all the biblical scholars since then. Again, though you might disagree with them in the end, they deserve to be engaged with. Christians have had 2000 years to figure out an answer to your charge, and there are some cogent explanations out there. In your rush to prove a point, you missed the meaning and nature of the Old Testament law.

Though I could have gone to great lengths to explain the OT law and how it functions in the new covenant today, I was under no compulsion to do so, since her assertions were formed so haphazardly.  The simple questions above should be enough to give her pause.  It is probably the case that no one has stopped her and asked her those common-sense questions before.

She also trotted out the same old-name calling assertions, calling those who think homosexual behavior is immoral intolerant and hateful.  This was my response to that:

You want to convince your audience with evidence, data, and reason, not alienate them. If your conclusion is offensive to them, so be it. You are not to be faulted for that. But if your method of argumentation is offensive, that is a different story. In your paper, it is your method that is offensive. When you blithely call your opponents bigoted, intolerant (page 2), and hate-filled (page 4), you alienate them. That is name calling, and name calling is not an argument. This sort of manipulation has no place in a principled discussion. Your opponents think that some lifestyles should not be encouraged, and they think that for moral, health, and public welfare reasons. They might be wrong, but how is that hate?

Again, she’s probably never considered the question before.  I’m glad she’s in my class, and I’m glad I had the chance to hopefully make her think.

Life at the Bottom

Very often, my partner-in-blogging Wintery Knight recommends books.  He recommends more books than I know what to do with–I swear the written word is a food group to this man–so I usually just let the book recommendation trot on by without much ado.  Call it the “drink from a fire hydrant” syndrome.

But I dabbled tonight in a recent recommendation of his–partly because the dabbling is free, and partly because they author’s name is so dang quirky.  I mean, geez, what could I do with a name like Dalrymple.

The Dalrymple is a psychologist in a hospital in an area beset with problems of crime and violence, so he gets to see the habits and lifestyles of what he calls “the underclass” in a way few politicians and intellectuals do.  His whole book is about how the policies and worldview of the secular left is fomenting those problems and how those policies are keeping such folks poor and vulnerable.

I’ve only read a few of the chapters, but so far it’s good stuff.  I highly recommend it.  You can access the whole book–for free!–by visiting WK’s site here.

Here are a few excerpts.  I hope you’ll permit me to quote at length.  I simply can’t divy it down to sound bites and at the same time do justice to the thrust of the quotes.

On the bitter fruits of the sexual revolution:

The sexual revolutionaries wanted to liberate sexual relations from all but the merest biological content. Henceforth such relations were not to be subject to restrictive bourgeois contractual arrangements—or, heaven forbid, sacraments—such as marriage; no social stigma was to attach to any sexual conduct that had hitherto been regarded as reprehensible. The only criterion governing the acceptability of sexual relations was the mutual consent of those entering upon them: no thought of duty to others (one’s own children, for example) was to get in the way of the fulfillment of desire. Sexual frustration that resulted from artificial social obligations and restrictions was the enemy, and hypocrisy—the inevitable consequence of holding people to any standard of conduct whatsoever—was the worst sin.

That the heart wants contradictory, incompatible things; that social conventions arose to resolve some of the conflicts of our own impulses; that eternal frustration is an inescapable concomitant of civilization, as Freud had observed—all these recalcitrant truths fell beneath the notice of the proponents of sexual liberation, dooming their revolution to ultimate failure.

The failure hit the underclass hardest. Not for a moment did the sexual liberators stop to consider the effects upon the poor of the destruction of the strong family ties that alone made emergence from poverty possible for large numbers of people. They were concerned only with the petty dramas of their own lives and dissatisfactions. But by obstinately overlooking the most obvious features of reality, as did my 17-year-old patient who thought that men’s superior physical strength was a socially constructed sexist myth, their efforts contributed in no small part to the intractability of poverty in modern cities, despite vast increases in the general wealth: for the sexual revolution has turned the poor from a class into a caste, from which escape is barred so long as that revolution continues.

On how the new nonjudgmentalism (one that many of my students are unable to shake) is neither right nor compassionate:

Not long ago I asked a patient of mine how he would describe his own character. He paused for a moment, as if savoring a delicious morsel.

“I take people as they come,” he replied in due course. “I’m very nonjudgmental.”

As his two roommates had recently decamped, stealing his prize possessions and leaving him with ruinous debts to pay, his neutrality toward human character seemed not generous but stupid, a kind of prophylactic against learning from experience. Yet nonjudgmentalism has become so universally accepted as the highest, indeed the only, virtue that he spoke of his own character as if pinning a medal for exceptional merit on his own chest.

That same week I was consulted by another patient who had experienced even worse consequences of nonjudgmentalism, though this time not entirely her own. Her life had been that of the modern slum dweller: three children by different fathers, none of whom supported her in any way and the last of whom was a vicious, violent drunk. She had separated from him by fleeing with their two-year-old to a hostel for battered women; soon afterward she found herself an apartment whose whereabouts he did not know.

Unfortunately, sometime later she was admitted to the hospital for an operation. As she had no one to whom she could entrust the child, she turned to Social Services for help. The social workers insisted, against her desperate pleas, that the child should stay with his biological father while she was in the hospital. They were deaf to her argument that he was an unsuitable guardian, even for two weeks: he would regard the child as an encumbrance, an intolerable interference with his daily routine of drinking, whoring, and fighting. They said it was wrong to pass judgment on a man like this and threatened her with dire consequences if she did not agree to their plan. So the two-year-old was sent to his father as they demanded.

Within the week he and his new girlfriend had killed the child by swinging him against the wall repeatedly by his ankles and smashing his head. At this somewhat belated juncture, society did reluctantly make a judgment: the murderers both received life sentences.

Of course, the rush to nonjudgment is in part a reaction against the cruel or unthinking application of moral codes in the past. A friend of mine recently discovered a woman in her nineties who had lived as a “patient” in a large lunatic asylum for more than 70 years but whose only illness—as far as he was able to discover—had been to give birth to an illegitimate child in the 1920s. No one, surely, would wish to see the return of such monstrous incarceration and cavalier destruction of women’s lives: but it does not follow from this that mass illegitimacy (33 percent in the country as a whole, 70 percent in my hospital) is a good thing, or at least not a bad thing. Judgment is precisely that—judgment. It is not the measure of every action by an infallible and rigid instrument.

Apologists for nonjudgmentalism point, above all, to its supposed quality of compassion. A man who judges others will sometimes condemn them and therefore deny them aid and assistance: whereas the man who refuses to judge excludes no one from his all-embracing compassion. He never asks where his fellowman’s suffering comes from, whether it be self-inflicted or no: for whatever its source, he sympathizes with it and succors the sufferer.

The housing department of my city holds fast to this doctrine. It allocates scarce public housing, it says in its self-congratulatory leaflets, solely on the basis of need (give or take a nepotistic connection or two—after all, even the nonjudgmental are human). It never asks how the need arose in the first place: it is there to care, not to condemn.

In practice, of course, things are a little different. It is true that the housing department makes no judgments as to the deserts of the applicants for its largesse, but that is precisely why it cannot express any human compassion whatever. Its estimation of need is mathematical, based on a perverse algebra of sociopathology. To return to the case of my patient whose child had been murdered: she was driven from her home by her neighbors, who felt that she was responsible for the death of her child and therefore acted as good, outraged citizens by twice attempting to burn down her apartment. Thereafter she found cheap lodgings in a house where there also lodged a violent drug addict, who forced his attentions upon her. When she applied to the housing department for help, it refused her on the grounds that she was already adequately housed, in the sense of having four walls around her and a roof over her head (and it would be wholly wrong to stigmatize drug addicts as undesirable neighbors), and also because she had no young dependents—her only young dependent having been murdered and therefore not part of the equation. Stones might have wept at my patient’s predicament, but not the housing department: it is far too nonjudgmental to do so.

Experience has taught me that it is wrong and cruel to suspend judgment, that nonjudgmentalism is at best indifference to the suffering of others, at worst a disguised form of sadism. How can one respect people as members of the human race unless one holds them to a standard of conduct and truthfulness? How can people learn from experience unless they are told that they can and should change? One doesn’t demand of laboratory mice that they do better: but man is not a mouse, and I can think of no more contemptuous way of treating people than to ascribe to them no more responsibility than such mice.

In any case, nonjudgmentalism is not really nonjudgmental. It is the judgment that, in the words of a bitter Argentinean tango, “todo es igual, nada es mejor”: everything is the same, nothing is better. This is as barbaric and untruthful a doctrine as has yet emerged from the fertile mind of man.

Good stuff.

What am I Gonna Do?

Me in the kitchen:

In a few days, my wife is leaving for a week.   Rich, gird thy loins for a full week of batchelor meal.

Stop Baggin’ on Well-Meaning Christians!

That was the retort that one of my friends received over Facebook recently.  I couldn’t help but be amused.

This friend pretty boldly stands against a trend in the Church.  Over the last 10-15 years there has been a de-emphasis on proclaiming the gospel and an emphasis on things like serving the poor and other “social justice” causes.  The popular thinking, even if it is not stated so directly, is to “live your faith without the use of words.”

The problem isn’t that emphasizing service to the poor and such are bad or unnecessary things.  In fact, Christ and the apostles make clear in the Bible that things like that are non-negotiables for disciples of Christ.  The problem is that “living your faith without using words” is impossible.  The problem is the de-emphasis on proclamation.  This is a trent that others have noticed too.  We talk all day about being missional, but there is a necessary part missing in our definition of missional, namely, the proclamation part.  Leaving that out is easy; after all, that is the part that will draw the ire of the world, and we don’t like being rejected.  We fear man, so we let the tail wag the dog and truncate our “mission.”

So my friend boldly preaches that words and deeds are needed.  The Bible views both as central.  In fact, words are deeds; oftentimes a measure of real faith is a person talking about Jesus and Christianity in public and thus risking rejection from people in power.

Someone, no doubt well-meaning, responded to this message the other day by retorting, “stop baggin’ on well-meaning Christians!”

As I mentioned above, I had to chuckle at this.  If I am to take that retort seriously, seems like Paul, Peter, John, Jesus, and others were being bad examples.  How many times does Paul boldly confront a false gospel?  How many times does Jesus not just denounce the pharisees but correct his disciples erroneous views and actions?  How many times does John, in his letters, forcefully respond to false ideas that corrupt the true message of Christ?

That’s not to mention that I’ve seen the commenter critique and confront ideas that he himself views as false and harmful to the church…what about him?  My friend is well-meaning, and he’s a Christian.  If it is wrong to confront (this is what he was doing), then why is the commenter himself  “baggin” (his words, not mine) on a well-meaning Christian?  Am I to think that whenever my friend confronts, he’s attacking a helpless Christian, but when the commenter does the very same thing, he’s just right?

The difference is lost on me.

Enough of  this.  The tendency is to become offended and circle the wagons when our pet doctrine or pastor is critiqued.  Rather than keeping the idea and the critique as the focus, we instead become incensed that someone is critiquing it at all.  Confrontations can be overly inflammatory and unfair sometimes, and in those cases  icing the haughty attitude of the confronter can be called for, but lets drop the useless claptrap about correction per se.  Suck it up and ask, “does the person offering the correction have a point?  Is it true?”