Geoff's Miscellany

Miscellaneous Musings

Geoff

People Believe This

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An article on the BBC posited that heterosexuality is a mythology invented to preserve a way of life which helped us survive, but isn’t really necessary any longer. The author concludes:

The line between heterosexuality and homosexuality isn’t just blurry, as some take Kinsey’s research to imply – it’s an invention, a myth, and an outdated one. Men and women will continue to have different-genital sex with each other until the human species is no more. But heterosexuality – as a social marker, as a way of life, as an identity – may well die out long before then.

It’s funny how sexual intercourse or just sex is re-expressed as “different-genital sex” as though it weren’t biologically inherent in our species. The author, Ambrosino, makes one good point:

Debates about sexual orientation have tended to focus on a badly defined concept of “nature.” Because different sex intercourse generally results in the propagation of the species, we award it a special moral status. But “nature” doesn’t reveal to us our moral obligations – we are responsible for determining those, even when we aren’t aware we’re doing so. To leap from an observation of how nature is to a prescription of nature ought to be is, as philosopher David Hume noted, to commit a logical fallacy.

Nature, in many arguments of a moral sort, has been badly defined. There are Aristotelian definitions of nature to which we often hold as presuppositions when it comes to scientific investigation but which we apparently abandon when it comes to ethics.

The main point is that heterosexuality isn’t an invention, it’s a necessity. There would be no us to say stupid things about heterosexuality if there were not any such thing.

Taking ethics or religion out of the equation (you never really can), non-heterosexual sex of any sort is, by necessity, a deviation entertained by the smallest segment of the human population.

When the wage gap closes in on you

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I find people wielding the wage gap as proof of oppression in the United States tiresome and stupid. But this article which acknowledges that it is close is ridiculous on a new level. In it the author observes:

Women want an equal partner, but there are increasingly fewer candidates to choose from. The census reports that “the average adult woman in the US is more likely to be a college graduate than the average adult man.” Moreover, today’s young, childless female city-dwellers [editorial chuckle] with college degrees are out-earning their male counterparts by 8 cents on the dollar. Their higher incomes may be why they are less likely (29 percent) to be living with their parents than single men (35 percent).

Theres’ more:

Almost 60 percent of women rate successful parenting as one of the most important parts of life, while only 47 percent of young men do, according to Pew.

But the problem is that despite the negligible wage gap, the author posits that women don’t want to marry men the same age as them who make 92 cents on the dollar. After all of the lobbying for employers, colleges, and governments to end the wage gap, now that it’s over and women aren’t interested in men who make the same amount as them:

The trouble with all this finger pointing [at women] is that it leaves out half of the baby-making equation: men.

Thankfully there are large swaths of society who never hear any of this nonsense.

The Human Side of Spiritual Formation

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In Paul’s letter to the Philippians he passes over the intellectual difficulty of human and divine agency in spiritual growth with no effort to resolve the apparent contradiction contained in his statement:

…with fear and trembling, work to acquire your own salvation; for God is the one working in you both to will and to work his good pleasure. (Philippians 2:12b-13)

Paul speaks of both elements of salvation in his letters, both God working and us working. My theory is that one cannot claim that God is working in them unless they’re working and that one cannot also claim that their work is effective unless they acknowledge God’s work in them. It’s a back and forth. But all of that aside, what does Paul say about the human side of spiritual growth in Philippians? There is one passage in particular that says a whole lot:

12 Not that I have already received it [the resurrection] or have been made perfect, but I seek to make it [perfection] my own because Christ has made me his own. 13 Brothers, I do not consider myself to have made it [perfection] my own. But I do one thing: forgetting what lies before me I strain forward 14 in accordance with the goal I seek the goal of the upward call of God in Christ Jesus. 15 Therefore, if anybody has been made perfect, let us think this way; and if anybody differs in thought, God will reveal even this. 16 Only, let us hold firm to what we’ve already attained. (Philippians 3:12-16)

Paul outlines a paradigm for personal growth in Christ-likeness:

  1. Admit your imperfection.
  2. [Implied] Have a vision for your life as perfectly Christlike.
  3. Seek to make that perfection your own.
  4. Leave your imperfections behind you rather than dwelling upon the. (Paul struggled with this, he mentions his persecution of the nascent just earlier in the letter)
  5. Strain for the perfection of Christian character. In 3:11, Paul says “if somehow” or “if by any means.” In other words, do what it takes to be like Christ. And since the metaphor is of running, think of “any means” like the any means of running away from danger and toward safety.*
  6. Not only should the appeal of the good life in Christ motivate us, but also the ‘prize’ or the rewards God offers to Christians should motivate us as well.
  7. Don’t get resentful of people who don’t get it.
  8. Hold fast to what you’ve attained. Don’t go backwards…but with step one in mind, don’t insist that where you are is perfect either. Anybody can be wrong. Sometimes your understanding of life in Christ is what needs to change before you can change.

Paul says more about the human side of things, but the passage above is a good summary of his point of view. If you grab a Bible and read the rest of Philippians, you’ll see that he also recommends meditation on good examples, pursuing assistance from other Christians, avoiding obsession over food, seeing the Christian church as your tribe/nation, and prayer for help.

 

 

*Note: When I was a senior in high school, I went for a job one night after karate practice. In our neighborhood, late jogs weren’t that uncommon. But a rottweiler escaped somebody’s front door and started chasing me and I climbed up on a stranger’s car and jumped onto the other side waiting to climb back over if the dog ran around. I was willing to do whatever it took not to die.

Friend of God? What does that mean?

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A favorite song of many evangelical Christians repeats the refrain:

“I am a friend of God, he calls me, ‘Friend.'”

But what does it mean to be friend of God, or more specifically, of Jesus Christ? The answer to the question leads me to hum that song line rather than proclaim it for fear of presumption.

To be Jesus’ friend is something that he decides based upon the state of my soul:

No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide, so that whatever you ask the Father in my name, he may give it to you.[1]

But on what standard does Jesus call people friends? Just sentences earlier he said:

“This is my commandment, that you love one another as I have loved you. Greater love has no one than this, that someone lay down his life for his friends. You are my friends if you do what I command you.”[2]

The particular sort of friendship Jesus wants to strike up with us is quite irregular. Very few friendships work this way. Our typical idea of friendship is basically Aristotelian: those who hold things in common. Friends spend time together, help each other, and think about things similarly. I think that Jesus’ understanding of friendship is similar. But in his case, to be his friend is none other than to be his disciple. In other words, in friendship Jesus doesn’t fit himself into your life paradigm as one who shares in your life, but demands that you alter your life to match his paradigm. Why? In John’s gospel, he is presented as the logos or logical structure behind the world. To be friends with Jesus is, in the final analysis, to be realigned with God and with nature. So, Jesus cannot alter the structure of the universe to you when you’re the one who is sinful. But he can offer friendship with us by offering to transform us. This is a difficult pill to swallow, but alas, it is the medicine Jesus offers.

References

[1] The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Jn 15:15–16.

[2] The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), Jn 15:12–14.

Workless Society?

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A Guardian article speculates on the sense of meaning in the world about a world beyond work:

You don’t need to go all the way to Israel to see the world of post-work. If you have at home a teenage son who likes computer games, you can conduct your own experiment. Provide him with a minimum subsidy of coke and pizza, and then remove all demands for work and all parental supervision. The likely outcome is that he will remain in his room for days, glued to the screen. He won’t do any homework or housework, will skip school, skip meals, and even skip showers and sleep. Yet he is unlikely to suffer from boredom or a sense of purposelessness. At least not in the short-term.

I suggest that as helpful as virtual worlds, like video games, sports, and fiction are for providing human meaning, there is very little evidence that those worlds provide positive biological incentives for flourishing when they replace the material world. Video games, fiction, and sports add an abundance of meaning to our material lives in the context a larger culture of ritual, story, tradition, and transcendent aspirations. But I do not think that those elements of life can substitute for the larger religious and philosophical stories contained in cultures which have evolved over thousands of years. Replacing them with purely simulated realities which have no history of supporting biological needs such as reproduction, creativity, and feelings physically productive seems dangerous.

 

Narrative and Theology in Scripture

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In the Old Testament there are two ways of speaking about God that cannot be reconciled if both are taken to be literally true.

The Old Testament makes clear that God will not punish the innocent for the sins of the guilty:

The word of the LORD came to me: “What do you mean by repeating this proverb concerning the land of Israel, ‘The fathers have eaten sour grapes, and the children’s teeth are set on edge’? As I live, declares the Lord GOD, this proverb shall no more be used by you in Israel. Behold, all souls are mine; the soul of the father as well as the soul of the son is mine: the soul who sins shall die.
(Ezekiel 18:1-4 ESV)

The soul who sins shall die. The son shall not suffer for the iniquity of the father, nor the father suffer for the iniquity of the son. The righteousness of the righteous shall be upon himself, and the wickedness of the wicked shall be upon himself.
(Ezekiel 18:20 ESV)

And the Old Testament also makes clear that God punishes the innocent for the sins of the guilty:

David said to Nathan, “I have sinned against the LORD.” And Nathan said to David, “The LORD also has put away your sin; you shall not die. Nevertheless, because by this deed you have utterly scorned the LORD, the child who is born to you shall die.”
(2 Samuel 12:13-14 ESV)

So which is it? In this case, I think it’s reasonable to take Ezekiel’s statement as God’s philosophy of punishment, more or less, and 1 Samuel’s narrative as a theological interpretation of the death of David’s child that cannot be accepted as ‘literally true’ theologically. Of course, the question must be asked, “If God doesn’t literally kill the innocent for the sins of others, what lessons should be gleaned from the passage about the death of David’s child? The New Testament says that Scripture is inspired for “training in righteousness.” So, I suggest that we look for meanings/applications like these:

  1. Your sins do affect others negatively, even if you hide them. The Davidic story makes this clear.
  2. Just because you have a special position in life, you don’t have a free pass with respect to sin.
  3. Just because you’re close to God, your family is not exempt from tragedy.
  4. Moral indignation, as David displayed when he heard Nathan’s parable (go refresh if you don’t remember) is not necessarily or ever a sign of moral maturity.

There are several other places in Scripture where such a softening of the text is “necessary.” The big question is, “why would God allow such expressions into Scripture if he was going to say elsewhere that they weren’t precise expressions of his nature or involvement in the events described?”