Picking back up my series on Christian sexual identity, we have to realize that the foundational issue in conversations about “gender roles,” homosexuality, and the public place of marriage is that of definition. For the progressive gender, sexuality, and the various institutional structures supporting them are to be defined by the individual’s desire. Now, this doesn’t simply mean the surface-level choices that one makes, though it does mean that often enough, but rather those deep-seated desires which then incentivize one’s actions. I’m not sure if it is still the preferred nomenclature, but not too long ago folks used to use the term “orientation” to name this concept. A person’s “sexual orientation” was either heterosexual, homosexual, or something else, and this orientation was an important way that they were to be classified, even getting down to their fundamental identity.
This debate over orientation vs. “what’s natural” is at the heart of the traditional marriage debate. In its crudest form, the traditional marriage position says that it doesn’t matter what an individual might feel about it, marriage is by definition the union of a man and a woman. The response has been to say that this definition is far too thin and doesn’t take into account all of the images and promises that we have been attaching to marriage for some time now. Some might point to the Protestant Reformation, with its emphasizing “mutual society” over procreation. Others might blame it on dating culture and no-fault divorce. Others might still point to the notion that marriage is now one of those ways in which people continue “the pursuit of happiness.” Either way, the issue is that marriage is not simply a societal institution for childbirth and rearing, but it is also a key way for people to find personal fulfillment.
And we should admit that this response has been mostly unanswered because it is (currently) unanswerable. Continue reading →
From time to time in my cultural and apologetic writings I will criticize scientism, the belief that the physical sciences provide all of the meaningful knowledge in the world (a variation of positivism), as well as the parasciences and pseudosciences known by various “social science” names. Often the dismissal is quick and witty, perhaps to a fault, and so it is worthwhile occasionally to spell out the problems with such a method. The first thing that we should say is that it is in no one’s interest to dismiss the true findings of science or to deny that science is a powerful means of acquiring knowledge. To do so would simply be stubborn and superstitious. The point, rather, is to demonstrate that science is necessarily limited. It makes observations and predictions, though the predictions often leave the realm of the strictly scientific. This is all well and good on its own, a valuable means of learning and of forming the mind. And this really is what the best scientists all admit. Science operates within these boundaries by design.
What science should not do is attempt to construct metanarratives. Or rather, as soon as science begins to construct metanarratives it ceases to be “science” in the modern sense of the term. It becomes philosophy, literature, or religion. And as anyone who has met me well knows, I am a big fan of philosophy, literature, and religion. I think they are fundamental to all true wisdom. So I don’t say that science shouldn’t do this work because I don’t think such work should be done. I most emphatically do! It’s just that in doing this work, science invariably cheats. It ceases to operate on a strictly observational and test-confirmation methodology, and it begins to add in other considerations which are outside its strict bounds. It does so, however, all while still using the nomenclature of “science” to claim an objective point of view and the rhetorical authority which is currently granted to such.
It is also the case that when science attempts to engage in the humanities it does a much poorer job than the humanities can do. Continue reading →
This sermon was preached for Pro-Life Mississippi as a part of their 40 Days of Church campaign, outside of the Jackson Women’s Health Organization in Jackson, MS.
Sermon Text: Romans 6:16-23
It is a privilege to speak to you on this solemn but important occasion. I am saddened by the need for demonstrations like this, but as long as there is evil to be fought and lives to be defended, then we must be unapologetic in answering the call. So while I am saddened by the need to speak out against abortion, I am not sorry for doing so.
I should also say that I realize I am speaking to people who are advanced well beyond me in age and experience. Most of you have been involved in Pro-Life activities since before I was even engaged with the basic categories of the debate. And so I would not want to pretend to have any expertise beyond those of you here. But I have spent the last several years studying the issue of abortion closely, mostly at its philosophical foundations. And as an ordained minister of the gospel, I am also a student of the Scriptures. I have wrestled with God through His word for many years now, and I have not always liked what He has had to say. But I do believe that, by His grace and through the help of teachers and pastors, I have received something of an education in this regard. And so today I am sharing that with you, not my own personal opinions or expertise, but rather the antithesis between the philosophy of abortion, which is the basic philosophy of the flesh, and the philosophy of the Word of God.
Abortion is Freedom through Death
The first thing we must understand is that the argument for abortion is an argument for freedom. Continue reading →
So I saved this post for after Ash Wednesday. Well I saved it for nearly after, because I have had just about all of the Lenten apologetics that I can handle. All of us catholic-minded Protestants seem to have just discovered Lent, and we’re very committed to talking about it, whether in favor or against. But I couldn’t quite stay out of it fully, which brings me to this post.
The first thing to say is that Ash Wednesday and Lent are definitely in the “non-essentials” category. Adiaphora, or things indifferent, are things which are neither morally commanded nor morally prohibited. There may be good things about them or bad things about them, and they may be pastorally wise or not-so-wise, but they are not absolutely sinful or righteous. I know that’s an uncomfortable category, but it is the mark of maturity be able to judge and apply such cases.
Secondly, the practice of the imposition of ashes in the manner of today’s Ash Wednesday celebrations dates back to 10th cent. Spain. Continue reading →
It’s funny. I can look back on a life of achievement, on challenges met, competitors bested, obstacles overcome. I’ve accomplished more than most men, and without the use of my legs. What… What makes a man, Mr. Lebowski? Is it… is it, being prepared to do the right thing? Whatever the price? Isn’t that what makes a man?
Too many of our conversations about gender roles presume that there are certain social attributes which, taken together, make up the essence of the respective sex. To “be a man” is to be strong, hardworking, and determined, and to “be a woman” is, supposedly, to be meek, servile, and emotional. But this is fundamentally wrong. Continue reading →
My last post really should have been called “What are men and women, and how do you know?” I emphasized that second question, only scratching the surface of the first. I’ll try to say more about that one now. Also one commentator suggested that I read some books on the distinction between sexuality and gender. Presumably I wouldn’t be so outrageously backwards if I did so. Herein I have to make a confession. I have read “some books.” I’ve also read some other ones. It’s just that I have this old-souled conviction that the best way to understand humanity is through the study of the humanities. I’ll explain.
In our modern day, the assumption seems to be that “social sciences” are more reliable, because they are “science” after all. They rely on statistics, and we all know that statics are the way to go. In fact, at the political science conference I go to, it’s about 70% statistics. (I go to the theory panels, but you knew that.) And it’s not that statistics are nothing. It’s just that they are inherently democratic, and I don’t believe that wisdom is. I believe in external and objective truth, something which we can all pursue and be relatively persuaded of through reason, patience, and charity. We don’t determine such wisdom by amassing testimonials from eye-witnesses though. We identify self-evident truths and indubitable realities, which stand outside us all, and then we deduce and we induce. Science will be very helpful along the way, but science will only do some of the work. It will not do all of the work. It cannot do all of the work. This is because it is necessarily limited. It observes and sometimes predicts. It does not really interpret or “understand.” Science can tell no stories. In fact, science itself rests upon a foundation which is pre-scientific, a set of assumptions about the nature of reality and knowledge, and these assumptions cannot actually be “tested” in the scientific manner without falling into a vicious circle. I probably should have told you that some of those books I read were philosophy books. Continue reading →
As I’ve written about sexual identity and the natural differences between men and women, several questions have come up in different venues all asking the same thing: Where are you getting your concepts of gender roles? There are a lot of complicated ways to answer this question, and there are a lot of flat-out wrong ways to answer this question. I’ll try to keep it as simple (and right) as I can, but it will still take some ins and outs.
I believe that men and women have distinct roles and functions in life because I believe that sex matters. Men are men. They do not choose to be men. There is not some internal asexual self waiting to be freed. The same is true for women. This is both physical and psychological. It is a matter of body and soul.
Now all of this is derived from my own understanding of God and His design, but also from the natureof things. This can get us into the “complicated” very quickly, and so I’ll start by giving us some easy analogies. Imagine yourself in something of a desert island situation. You’ve got leaves, trees, sand, dirt, rocks, animals, etc. Then you stumble upon a fully-crafted ax. You can tell it is different from the other items because of its composition and the clear evidence of design. You run your thumb across the blade and cut yourself. This thing is meant for cutting. It might work for other jobs, but obviously cutting is the primary one. Continue reading →