On Statues and Idols

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The museums of Egypt are not like the museums here. Here, there is so much empty space and clean lines.

In Egypt, giant statues are packed so close together you wonder how the building can hold them all. Four- and five-thousand year-old artifacts are stacked nearly on top of each other. Gods, kings, and queens stare down at you from impressive heights. The weight of history feels overwhelming.

I wonder: “What would it have been like to be a Hebrew slave, looking up at these images?”

Biblical history and archeological history have some fuzziness regarding this point, but humor me for a minute. Imagine being surrounded by these gods and kings all the time and being reminded of your second class status. The gods, you see, look like Pharaoh—not you. The gods put Pharaoh in charge. You? Your life doesn’t matter.

When those Hebrew slaves escaped Egypt, they made their way to Mount Sinai, the story goes, and God told them, “Don’t make any images of gods. I don’t need your statuary.”

Why didn’t the Hebrew God need statues? God didn’t want to be tied to the political leaders. God didn’t want to be remade in the image of the ruling class. After all, according to the Hebrew story, all human beings—regardless of gender—were made in the image of God. Therefore, if you want to see God, look at your neighbor.

It was radically egalitarian. That’s the ethic of people who know the bitterness of oppression and the sweetness of freedom.

In spite of what white supremacists, neo-Nazis, modern would-be-confederates and their enablers say, most public statues are not and have never been about “history.” They are expressions of power and the propagation of myth. It can be a myth about history, sure. But it ain’t history. That’s why Pharaohs had a tendency to tear down old ones and put up new ones of themselves. Roman Emperors had a similar approach.

Outside the Jefferson County Courthouse, there is a memorial to fallen police officers. It is a statue of a fallen gladiator.

Let that sink in a moment. It is not a statue of a police officer. It is not a statue of Blind Justice (which would be far more appropriate). It’s a gladiator. What history is it teaching? What does it say about criminal justice?

Downtown, there is a Confederate Memorial. You do not see groups of school children gather around it to learn history. It has no teaching function. And this year, the Alabama legislature imposed a penalty if our city decides to take it down. What lesson is it intended to teach?

This is not about history. This is about power. Specifically, white power, and the power of the majority-white state legislature to tell cities what they cannot do. It is the power of the 1901 Alabama Constitution, the goal of which its architects explicitly said was to “establish white supremacy in this state.” It is an idol to a Southern myth that there was something noble and virtuous about the Civil War, that “defending our way of life” or “defending states rights” meant something other than championing white supremacy and devaluing black lives.

These statues and memorials are monuments to Pharaoh and Caesar. They are monuments to the divine right of white supremacy.

“So take them down and put them in a museum,” some people say. Fine. Let them gather dust somewhere, along with the other idols to petty tyrant gods and egocentric rulers. Let children on field trips pass by them and wonder what spiritual power they had over those who created it. Or let the statues be melted down and made into liberty bells, and let the history be taught to children by well-compensated teachers in well-funded schools.

And let those children know that they are made in God’s image, and that no Pharaoh or Caesar can take their freedom from them.

Text of the Day for 5-30-17

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Today’s text is from Amos 2:6-7:

Thus says the Lord:
For three transgressions of Israel,
and for four, I will not revoke the punishment;
because they sell the righteous for silver,
and the needy for a pair of sandals—
they who trample the head of the poor into the dust of the earth,
and push the afflicted out of the way… (NRSV)

This is one of those passages that packs even more of a punch when you read it in context. Amos starts in chapter 1 by addressing all the surrounding nations and city-states: Damascus, Tyre, Gaza, Edom, and so on. He uses the same phrase: “For three transgressions, and for four…”

It’d be a bit like if I wanted to deliver a prophecy to the United States, but I started with North Korea, and then Iran, and then Russia, describing all their failures. I’d get my audience nodding along with me, but I’d save the best for last: “And as for you, you United States of America…” The repetition is a set up for a surprise.

Amos says that the guilt of the Northern Kingdom, Israel, is oppression of the poor. I’m going to stick with Amos for a few weeks, and later on we’ll get to the passage Rev. Dr. King made famous more than 2500 years later, but right now I just want to leave you with this perspective on Amos:

First, he lumps Israel in with the other nations in order to make a point: Israel’s special, but they ain’t that special.

Second, their main sin is oppression of the poor. Whatever else you may have heard about God’s judgment of Israel, Amos wants to make it clear—it’s not because of their lack of religiosity. It’s their mistreatment of the poor.

Which raises this question: “How are the poor mistreated?” And how can we avoid doing the same thing?

 


Twice a week (usually Tuesday and Thursday) I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 

Text Of The Day

You can give online here to support the ministry of Saint Junia. 

If Paul Wrote “The Love Chapter” Today

handheart
If I speak Christianese, but do not have love, I am just an annoying advertising jingle for Jesus. And if I have a big blog following, and three best sellers, and if I run a big church, but do not have love, I am nothing. If I give away all my possessions, and if I become a martyr for evangelism or social justice, but do not have love, I gain nothing.

 

Grandstanding is not love. Smarm is not love. Love does not belittle the beloved’s anger. Love does not gaslight, tone-police, or tell victims to reconcile with their abusers. Love does not shrink from conflict, but calls all parties to act like mature adults.

 

Love does not bear all things, because it rejects that which diminishes the image of God in self or others. It does not believe all things; it rejects bullshit, because it is neither naive nor gullible—it rejoices in the truth. It can endure much, but it cannot endure “love the sinner and hate the sin.” See above. Love treats others with the compassion, respect, and dignity we want for ourselves.

 

The internet will end. Politics will end. Blogs, books, and religion will end. Right, now? All this stuff is a pale reflection of the love and justice God has in store.

 

When I was a toddler, I thought “sharing” meant that you give to me. I thought “love” meant you defer to my wishes. I thought Christian paternalism and pity were love. But I grew out of that.

 

I’m not perfect, of course. I’m still capable of self-deception. I’m not as mature as I will one day be, but one day we will all know God’s love inside and out.

 

Sure, faith is important. Hope is important. But you know what’s more important?

 

Love. Mature love.

 

(1 Corinthians 13, for comparison)

Text of the Day for 2-9-17

Today’s text is from Matthew 5:12-16:

Be full of joy and be glad, because you have a great reward in heaven. In the same way, people harassed the prophets who came before [y’all]. [Y’all] are the salt of the earth. But if salt loses its saltiness, how will it become salty again? It’s good for nothing except to be thrown away and trampled under people’s feet. [Y’all] are the light of the world. A city on top of a hill can’t be hidden.  Neither do people light a lamp and put it under a basket. Instead, they put it on top of a lampstand, and it shines on all who are in the house.  In the same way, let your light shine before people, so they can see the good things you do and praise your Father who is in heaven. (CEB [with my edits])

I’ve heard plenty of salt-and-light sermons calling Christians to do good things. But often it is preached as though this section is divorced from the preceding sentence:

In the same way, people harassed the prophets who came before [y’all].

These are not separate ideas, though they are often separated in your printed Bible by verse numbers and section headings.

Jesus is speaking to a community of prophets.

See, it depends how you read this phrase. Most people read with a comma, like this: “…the prophets, who were the ones who came before y’all.” I read it without the comma, i.e. “…the prophets who came before y’all prophets.”

Jesus just spent his prologue telling us that the people who we think are losers are really winners (“happy are the poor in spirit”). It takes a prophet’s vision to see this reality. Jesus is speaking to a community he expects to carry on this prophetic tradition. That is why this community will be a “light on a lamp stand,” letting people see what has been hidden by darkness.

Too often, preachers have focused on simply the last phrase in this section: letting others see your good deeds and giving glory to God in heaven. We have separated good works from the prophetic vision, charity from social justice, and works of mercy from evangelism. The call to be salt and light has a particular context: a prophetic community who is willing to be persecuted for Jesus’ and righteousness’ sake.

We are a prophetic community. That is why we are salt and light.


Twice a week (usually Tuesday and Thursday) I do a short reflection on a Bible verse from a devotional and social justice perspective. You can sign up to get a prompt via SMS here: 
Text Of The Day

You can give online here to support the ministry of Saint Junia. 

What Good is Monogamy?

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Library of Congress Photo – Mr. Allisson’s Wedding

 

Imagine my shock at learning that I support polyamory.*

These are the perils of trying to shift discussion away from slippery slope fallacies and sound bites from people who are firmly committed to them. I wish I could say that I was misconstrued in my previous article, but I assumed that people would want to come along for the ride when I tried to establish some positive claims for monogamy beyond “one man, one woman” or “what the Bible says.” But apparently when I wrote the sentence “I’m not ruling out multiple-partner marriages,” some people got off the train.

Here is one of the most important points that I hoped to make in my previous article:

If there are good reasons to prefer monogamy for straight people…
then those same reasons apply to LGBTQ people.

Not “one man, one woman.” That slogan does not establish good reasons for monogamy.

Not “the Bible says.” It is not true, and it does not describe good reasons for monogamy.

Not “polygamy is icky.” That does not describe good reasons for monogamy.

If one can’t come up with good reasons for monogamy, one can’t rule out other arrangements. In other words, the “slippery slope” is only a problem for those who can’t give good reasons for monogamy, or who think the slogan “one man, one woman” is a convincing reason to support it. Naturally, if this is your main criterion for sexual ethics, and someone threatens to take it away from you, then you don’t have a way to make judgments about other sexual behavior.

Which, honestly, is both sad and scary.

There are a variety of ways we think about ethical questions. There is rule-based (deontological) ethics: Don’t tell lies. There is outcome-based (consequentialist) ethics: Lies have these kinds of consequences. And there is virtue ethics: We want to be people of integrity, who express honesty.

In real life, we use a variety of approaches.

Some Christians, having been so programmed to think in terms of the Ten Commandments, never grow beyond thinking of simple rule-based ethics: Don’t kill. Honor the sabbath. Don’t make idols. The sad thing is, they never have the joy of understanding what those rules do or the concepts they embody.

Imagine how much stronger we would be if we understood them: Every person bears the image of God, every person is a universe of subjectivity, so don’t kill. Every person, rich and poor, every animal and even the land deserve rest, so observe the sabbath—and pay laborers enough that they can, too! Don’t make idols that look like kings or celebrities because the image of God is already found in the poorest among you, in your neighbor, and in your enemy.

This is a very different way of doing ethics from rule based “don’t do this” lists. It asks us to think like grown-ups.

Naturally, we still have rules—society could not function without them. And we can still say don’t kill, don’t make idols, observe the sabbath. Sometimes we examine ethical dilemmas and come away with different or modified rules or norms. “Act justly” is a better norm than “don’t lie,” because if you’re hiding Jews from the Gestapo or Christians from ISIL, it may be good to lie. If you’re hiding money from the IRS, it probably isn’t.

When it comes to certain biblical regulations—don’t sleep with a woman while she’s having her period; if you have sex, take a bath in the evening and wait a day before going to temple; don’t wear clothes made of two kinds of fabric—when we search for reasons, we may have to think historically and anthropologically.

Christians often don’t think in these terms. But they know that we do actually have to disregard some biblical rules while following others. Rather than think in terms of ethics, they think in terms of covenant: New vs. Old. And even though which rules we observe and which we don’t are arbitrary from that perspective, if certain rules preserve sexism or heterosexism… well, that’s better than making God angry.

The other problem with thinking in terms of New vs. Old Covenant is that it is inherently anti-Jewish. Liberal Christians make this same mistake when they characterize the Hebrew Bible as being legalistic or the Hebrew God as being angry. Jews don’t see it that way at all, because they’ve been doing advanced ethics for thousands of years.

It’s time Christians grew up, too.

Good Reasons for Monogamy

I provided several good reasons in my article supporting the virtues of monogamy: equity, respect, mutuality, social stability, clear parental responsibility, clear legal rights, preventing the spread of STDs, and creating intimacy. If there is something good about monogamous exclusivity, if it makes us more human, if it helps us understand the concept of commitment, if it builds character, if it necessitates creativity, if it teaches us something important about covenant love and the nature of God, all of those good things should be available to all people. But if it’s just about a single penis being used in a single vagina, then that’s not a good way to do Christian ethics, nor is it a good witness to non-Christians that we have anything interesting to say about sexual ethics in the public sphere.

Let’s observe something about the way humans actually behave (which is an important part of descriptive ethics): It’s interesting that we celebrate not only marriage, but anniversaries. When people have been together for 25 or 50 years, we say “Congratulations! Good job!” because they have accomplished something: they have managed to stay alive and not only avoid resenting each other, but also they have remained committed, grown in love, and (hopefully) thrived. We celebrate these monogamous unions in a way that we don’t celebrate random hook-ups.

So what are we celebrating when we celebrate those anniversaries? Presumably, if it were not a real achievement, we would not think of it as a big deal. It would just be the arbitrary passage of time. We celebrate it not because the Bible says to celebrate it, but because we attach certain virtues and social goods to the concept of monogamy.

When I do a wedding, if couples choose to write their own vows, I tell them that their vows need to be parallel. In other words, if they are making a covenant promise to each other, they both need to buy into the same promise. I do this because before I was ordained, I once attended a wedding where the husband made up his vows on the spot. I walked away with the impression that what he had promised was, “Forever is a long time, and I’m not making any promises.” I resolved that if couples wrote their own vows, their vows would have to be parallel—and they would need to be written and approved beforehand! They need to promise to be in it for the long haul, and to be equal partners in the life they are building together, to share their journey of faith and a commitment to their larger church and community.

Not all Christians follow this practice. Some straight couples I know and respect promise to fulfill different roles: the wife to “honor and obey,” and the husband to be “the spiritual head of the household.” I have to concede that although those vows are not to my liking, their marriages can be strong and admirable as well. I believe in a marriage of equals, but I can conceive of other ways of doing marriage.

I could list some of the virtues of my own marriage and the spiritual growth it has worked in me. But although I would wish that experience for everyone, I can’t claim that these are universal virtues of monogamy or that they are exclusively available to married folks. For some people, marriage is an abusive trap, a living hell. This is not the fault of monogamy or marriage. It’s the fault of one partner breaking their vows of faith. But monogamy is not more or less virtuous than polygamy, polyamory, or random hook ups just because it’s monogamy.

Ideally, monogamous marriage means someone has your back. There’s at least one person in the world who will not form a coalition with others against you. You make a vow to “forsake all others” because allowing third parties into the intimate parts of your life means that you are no longer someone’s exclusive concern. This is not about jealousy, but practical social arrangements. Being someone else’s “main thing” is important. Two or more people cannot be a main thing.

After February 9 during the brief window in Alabama when same-sex couples could marry, I talked to more than one couple who said that they had lived together for 10 or more years. They did not think that getting “official” recognition would mean much. Yet all of them said, “It’s different.” Marriage is different from living together. Exchanging vows and becoming “legal” imparts a social value that is difficult to put into words.

But we can measure it: in states where marriage equality has passed, LGBTQ physical and mental health are better.

We put rings on our fingers to signal to the rest of society that we are in a special relationship with another person. We are no longer sexually or romantically “available,” but attached even when we are far away. In a good marriage, this ring becomes a symbol for absolute trust. Having social recognition of this bond of exclusive partnership is important. Denying it is both cruel and costly.

Everything I’ve just said about the social goods of monogamy can be applied to marriage between same-sex partners as well as straight ones.

Criticizing Monogamy

Which brings me to another question: Why do we not celebrate celibacy in the same way as we do heterosexual marriage? Jesus said some people make themselves eunuchs for the kingdom of God, and Paul considered it a spiritual gift. Why don’t communities gather to say, “Congratulations on your 25th anniversary of celibacy!” Yet in our culture, we either ignore it, denigrate it, or regard it with a kind of pity—even in most Christian communities (outside of Holy Orders). Because of this double standard and discrimination, sometimes people append “asexual” to the already-cumbersome alphabet soup (LGBTQIAP+).**

I suspect if we dig into the whys and wherefores of our attitudes toward our celebration of monogamy, we’ll find that it’s not about the virtues of marriage so much as it is about the support of patriarchy. This is why we do not celebrate celibacy. This is why polyamory or polyandry (one wife with multiple husbands) is so destabilizing—much more so than polygyny (one husband with multiple wives). This is why Christians shrug off Abraham’s, Jacob’s, Elkanah’s and David’s polygamy as being irrelevant to the discussion, or being rendered somehow irrelevant in the “New Covenant.” (Jews have been doing monogamous marriage for thousands of years without the benefit of ascribing to a “New Covenant,” so why do they also consider monogamy praiseworthy? A new covenant has nothing to do with it.)

As I said above, monogamy is not more or less virtuous than polygamy, polyamory, or random hook ups just because it’s monogamy. A monogamous marriage can be just as abusive, exploitive, sexist, and fatal as any other kind of relationship. This kind of exploitive monogamy is not limited to the distant past.

Critics of the institution of marriage have often talked about the sexist roots of “traditional” marriage. We often forget that the process of marriage in the ancient world was simply the act of heterosexual intercourse itself, sometimes with the exchange of money or gifts between a husband and the wife’s family. These marriages were often arranged, and the sex was not always consensual. After the husband tore his virgin wife’s hymen, the bloody sheets were presented to his in-laws so that they might keep “evidence of her virginity:”

Suppose a man marries a woman, but after going in to her, he dislikes her and makes up charges against her, slandering her by saying, ‘I married this woman; but when I lay with her, I did not find evidence of her virginity.’ The father of the young woman and her mother shall then submit the evidence of the young woman’s virginity to the elders of the city at the gate. The father of the young woman shall say to the elders: ‘I gave my daughter in marriage to this man but he dislikes her; now he has made up charges against her, saying, “I did not find evidence of your daughter’s virginity.” But here is the evidence of my daughter’s virginity.’ Then they shall spread out the cloth before the elders of the town. (Deuteronomy 22.13-17, NRSV)

This very process is still practiced today in places like Iran. A story on this American Life contains a reference to this ancient biblical practice, though the events took place just a few decades ago. These practices still exist in our world.***

Library of Congress Photo - Bedouin Wedding Processional

Library of Congress Photo – Bedouin Wedding Processional

But adopting a critical stance toward monogamy is not acceptable in our culture: witness the ginned-up outrage over my blog post on the subject. As I said, some of the criticism is warranted. I could have been clearer in my section on polygamy about what I was driving at. But the argument of the blog “rebutting” my article does not actually address any of my questions or points. The critical response simply implies, “This yokel (or this group) believes in polygamy—he’s a moral degenerate and should not be a pastor. Do not listen to him.” But that is not an argument that supports the virtues of monogamy. If an atheist polyamorist were to raise the question, “What are the virtues of monogamy, and why should they be denied to gay people?” it would still be a reasonable question, and one that Christians should take seriously.

The articles in question gleefully double down on the slippery slope fallacy. For their authors, the slide from interracial marriage to gay marriage to multiple-partner marriages to incest, bestiality, and marriage to mops is inevitable once you remove the cornerstone of Christian sexual ethics:

There are reserved parking spaces for penises.

This norm is the bedrock of traditionalist support for their understanding of marriage. They believe this principle is established in the Bible, and that if you take it away, anything becomes acceptable. What they want is not a set of norms to evaluate sexual behavior, but a list of sexual behaviors that are “inherently sinful,” a set of dos and don’ts.

To be fair, I do not think most straight men think of their wives primarily as places to park their penises. But I do think this idea is implicit in conventional Christian culture, and has everything to do with purity balls, promise rings, and anti-feminist rhetoric.

The widespread acceptance of this principle can be witnessed in the double standards our culture applies to women and men in language about modesty and sexual promiscuity and in victim-blaming rape culture. Our Christian culture’s support of heterosexual marriage has less to do with the value of marriage or the goods it provides. It has more to do with preserving patriarchy. Shame around “sexual purity” is the rhetorical weapon used to reinforce this principle (more on that below.)

In our culture, anxiety about polygamy or polyamory is seldom about one man with multiple wives (polygyny), but about legally-sanctioned threesomes, open marriages, or polyandry (one woman with multiple husbands). The fear is that people might, without shame, have lots of sex in ways of which we disapprove. But while conservatives can often describe this sexual dystopia, they have a difficult time framing those concerns as positive support for monogamy. They prefer to stick with the “one man, one woman” slogan.

There will be quick retribution if we question the virtues of monogamy in our culture or relativize it (by talking about the practices of other cultures). This is the “political correctness” of patriarchy, and it has been around for thousands of years.

No wonder people thought Jesus was possessed by demons when he spoke disparagingly of family ties. Patriarchy is a god and to question it is blasphemy.

What’s missing?

What traditionalists fear is that if we kick away this patriarchal “parking space” norm, we will have nothing left. We will slide down a slippery slope into sexual anarchy. But, in fact, we can come up with several excellent norms, supported both by the Bible and Christian theology and tradition, that are much better for doing sexual ethics. I’m a big fan of Margaret Farley’s norms for Christian ethics from her book Just Love:

1. Do no unjust harm – this is also Wesley’s first principle of discipleship.

2. Free consent – a norm almost completely missing from the Bible, but which we should derive from loving our neighbor as ourselves.

3. Mutuality – both partners give and receive love and physical affection. The relationship is not one-sided.

4. Equality – power and responsibility are equally shared. The humanity of one partner is not denigrated.

5. Commitment – partners treat each other as ends and not means, as human beings instead of sex objects.

6. Fruitfulness – the relationship may not produce children, but produces spiritual and social fruit. The relationship develops other social goods for the larger community beyond the partners.

7. Social justice – partners think not only in terms of what’s good for them, but what’s good for the world, their potential children, and future generations.

These norms are so, so much better than “one man, one woman.” They give us positive ways for evaluating relationships. They allow us to rule out exploitive, abusive, selfish, or toxic relationships in a way that “the Bible says” does not. Moreover, they are intelligible to people who are not Christians. They give us a common language to talk with those who may not share our faith.

They also give us an opportunity to share what it is about our faith that should appeal to non-Christians. Some people call marriage God’s graduate school: It challenges us to learn how to love God and neighbor in a deeper way. We learn to love our neighbor better when we have another person challenging us to live beyond our own selfish tendencies every day.

These norms also give us language that encompasses both the sexual and non-sexual aspects of a relationship. As same-sex marriage supporters often point out, marriage is about more than sex. The vast majority of time we spend in a marriage is not sexual, but practical: checking calendars to make sure our families don’t have conflicts around school or work, balancing the checkbook, buying groceries, preparing food, enforcing discipline, celebrating birthdays, or supporting each other in crisis. Sexual intimacy can give us the strength to do all of these things better because we know and are known by another person. We trust that person with our lives, because we trust that person with the most intimate parts of ourselves in our “nakedness,” our vulnerability.

Again, all of these norms apply to same-sex marriage as easily as they apply to opposite-sex marriage.

The Problems (and Advantages) of Polygamy

We could also use these norms to critique polygamy or relationships that fall outside of monogamous marriage. Commitment is a problem for non-monogamy, because to value and understand an “other” as a subjective self takes a lifetime of knowing and being known, of sharing goals and dreams. Mutuality and equality are called into question in relationships that include more than a pair.

In my previous article, I mentioned that workplace relationships, like incest, violate equality and free consent norms. As I mentioned above, in places where polygyny is practiced, partners are often not equal, and consent is not free.

A commenter on my previous article asked me to clarify my take on polygamy, and I responded this way:

I suppose my biggest critique of polygamy / polyamory is that it violates a norm of exclusive commitment and calls into question equal power relationships. In classic polygamy (polygyny), women, girls, and even young boys often wind up the “losers” in that kind of social arrangement. It requires an unequal distribution of men and women, and anyone who is not an older male does not have the same level of freedom or power.

…it takes a lifetime of exclusive commitment to truly know another person intimately, [and] adequate respect given to that process doesn’t leave time for anyone else. I think exclusive commitment is one way to protect the idea that people are treated as ends instead of means, that others are not used for their sexual utility only (either for pleasure or reproductive purposes), but are valued as complete subjective selves.

We have to recognize also that these norms may not apply cross-culturally. In some cultures, men and women who marry do not live together. Men continue to live in the “men’s house,” and women live with their extended family. What do we say about monogamy or commitment or equality in this situation? How would people in this culture live out the gospel? Do we force them to live in single-family homes in the suburbs?

This doesn’t mean that we can’t criticize other cultural practices. Cultures that practice polygyny and female genital mutilation violate the norms of equality, mutuality, free consent, and doing no harm.

It also doesn’t mean that Christian marriage is safe from critique. All of these norms are available for critique once they are stated. Is commitment really important? Do we ever really value other people as “subjective selves?” Is that kind of long-term relationship necessary for people to develop mature love, and if so, what are we saying about people who choose to remain celibate, or people who are asexual, or people who are single? Are they not able to love maturely?

I welcome these kinds of questions from folks who have rejected traditional marriage and find our cultural idolization of it oppressive. Their voices need to be heard.

But doing this kind of thoughtful reflection on relationships is more work than just saying “polygamy is bad.” It requires us to examine questions about power, respect, and consent, which patriarchal Christianity cannot abide.

Nor can it abide moral imagination. Part of doing ethics for thousands of years has involved trying to come up with a scenario, no matter how far-fetched, in which something forbidden might become acceptable. The rabbis of ancient Israel asked “under what circumstances does it become okay to violate the sabbath?” Philosophers ask questions about how we make life-and-death decisions when choosing between the good of the many and the good of the few (see the trolley dilemma). So to test our ethical norms, we should ask, “under what circumstances can we imagine polygamy being acceptable?”

This would be a great discussion for a classroom, although by floating it I again risk the ire of right-wing bloggers. If one man and three women are stranded on a desert island without hope of rescue, does polyamory become acceptable? Most straight men will want to say yes—but does it really? What about one woman and three men? In proposing this scenario, do we recognize the danger of rape, the historical precedent of jealous male violence, and the question “How free is consent in this situation?” Can we really talk about any social and sexual agreement the four of them develop as “marriage?”

What if they are not on a desert island, but the last survivors on the planet, and the human race will die out unless they reproduce? Genetic diversity will be important for future generations, so do they have an obligation to sleep around as much as possible? Or do our norms override even the survival of the species?

What if we are colonizing another planet? Sending lots of men on a spaceship is an inefficient use of resources, so would polygyny be acceptable in that situation? Why use men at all, if we have the technology to allow for an all-female crew? Although it sounds like a setup for a sci-fi sexploitation novel, it forces us to clarify what norms we are using when we judge human sexual relationships.

These questions involve an element of storytelling and an openness to uncomfortable answers. This is where philosophy becomes narrative, and the stuff we’re talking about as abstract hypotheticals get incarnated by characters with whom we sympathize. This is why we should read fiction.

Rhetoric and the problem of doing Christian ethics in the public sphere

Unfortunately, my recent experience has shown me that not everyone appreciates this kind of imaginative exploration. Questions and narratives are as threatening to patriarchal Christianity as people who refuse to be shamed.

Conventional patriarchal Christianity is heavily dependent on shame to police behavior. Disgust and shaming are deployed against any who challenge patriarchy. Because these tactics are largely emotional instead of rational, they take advantage of a full range of fallacious logic: slippery slopes, ad hominem attacks, guilt by association, straw man arguments, and so on. Both articles attacking me doubled down on the slippery slope fallacy, but they do not address the question, “What good is monogamy?”

I usually prefer to ask questions rather than offer value judgments. I generally don’t repost or retweet moral outrage, because these are the tools of cable news networks. I prefer classroom-style discussion. These styles don’t play well together. Doing Christian ethics in the public sphere requires writing for a potentially hostile audience.

Shame, disgust, and violence are tools of patriarchal Christianity, partly because of its atonement theory (often called “penal substitutionary atonement”—which makes me snicker.) The narrative goes like this: God is going to send us to hell because God is disgusted with our sinfulness. But God chose to take out his (and he is definitely masculine) wrath on Jesus instead of us. If we buy into this narrative through confession and repentance, we can experience cathartic release of all of our guilt and shame, and God will not be violent with us (by sending us to hell).

The advantage of this individualistic atonement theory is that for people who need to be saved from their destructive behavior (especially addictions), who feel burdened by guilt and shame, they can have a cathartic release. God is not against them, but for them. They are freed from their past and can begin again. It can be a liberating story.

The problem is that not everyone feels particularly guilty. What is a Christian evangelist to do with someone who doesn’t feel particularly sinful? The answer is easy: make them feel sinful. Let them know how awful their sin is. Even if their sin isn’t particularly awful, it’s all the same to an infinitely holy God. This approach has worked well in America ever since Jonathan Edwards preached “Sinners in the Hands of an Angry God,” and described us sinners as disgusting spiders held by God over eternal flames.

But increasingly, Christians are becoming aware that being saved from personal sin and hell is not everyone’s prime concern. There are different ways to talk about atonement and what God does for us through Jesus Christ. For many who are ground under the heel of oppression, who are targeted unfairly for violent policing in American cities, who are trapped in abusive marriages, who are denied legal rights because they are gay, the primary thing they need to be saved from is not their own personal sin. Doubling down on shame rhetoric does not make them rush into the arms of the Lord. They have enough shame. We cannot turn the thumbscrews on them any tighter to make them confess. What they need saving from is the sin of injustice, of discrimination, of violence.

This is why conservative reaction against progressive evangelicals has been so vitriolic. If people stop listening to the shame rhetoric of conventional patriarchal Christianity, they won’t come down the Romans road to the altar. We will all go gaily traipsing down the slippery slope to moral anarchy and damnation. It’s why any ambiguous statement will be seized upon as evidence of liberal moral turpitude.

The church of conventional patriarchal Christianity has played the role of disapproving parent to our culture for so long that it doesn’t know what to do when adolescents give it the finger or shrug and say, “Nuts to you and your shame language.”

It’s worth noting here, as many others have pointed out, that Jesus doesn’t use much shame language in the gospels. At least, not with everyday people. The folks Jesus uses shame language with are religious leaders who themselves attempt to shame him by saying he’s abolishing Torah, destroying the traditional family, and turning the world upside-down. The tabloids published articles about him: “Rabbi from Galilee accused of Threatening to Tear Down Temple.”

When we bring up the story of Jesus and the woman caught in adultery, people who want to preserve patriarchal Christianity desperately hang on Jesus’ last “go and sin no more” as a lifeline. “See?” They argue, while picking up more stones. “He’s not letting her off the hook.” Anything to preserve shame as a weapon.

And this is why doing what I do as a pastor at the margins—asking questions, describing history, talking about real (instead of imaginary) social problems, pointing out arguments that biblical authors have with each other, making friends with LGBTQ activists—is dangerous. Using my pastoral authority as a platform to create an open classroom for discipleship, rather than a secure position from which to attack others, involves risk.

But it also opens up the biblical text and Christian tradition to those who have been marginalized by patriarchal Christianity. It makes doing Christian ethics relevant to people who are not Christians.

 


*The headline is “Major United Methodist Gay Lobby Group Accused of Endorsing Polyamory,” which is a little bit like the headline, “Barack Obama Accused of Being a Socialist.”

**I recognize celibacy and asexuality are not necessarily the same thing, but I think they fall under the same double-standard in terms of cultural prejudice.
***The story on This American Life is about a woman who married a man, moved to America, divorced him, then later remarried. It is a great way to illustrate how personal and social opinions of marriage are different across cultures, and what they mean to the people they affect. It’s also a great piece on marriage in general, and how people can (and do) change over time.
[Edits on 3-17-15 for grammar and clarity]
[Epilogue] – This article is intended to address Christian sexual ethics, not UMC polity or theology. If I were to talk about the quadrilateral (scripture, tradition, reason, experience), this would be an even longer article. Tradition affirms monogamy through our liturgy and theology. There are also arguments to be made for monogamy that are derived from scripture that go beyond “what the Bible says.” Again, that would be another topic, and would require a distinction between the actual words of scripture and the theology we derive from it.

Christian Sexual Ethics for Dummies (Why We Don’t Marry Mops)

1. Prologue

Gay marriage is almost the law of the land, and I’m still reeling from surprise that Alabama was not the last state where it became legal. Some anti-gay folks deployed the usual inflated rhetoric, the most amusing of which was a Birmingham preacher who spoke at a city council meeting. You can watch the video here. Now that men can marry men and women can marry women, he said, humans would soon marrying, among other things, dogs, cats, snakes, brooms, and mops. Some have said that the next thing will be marriages of three or more people, or incestuous marriage.

This kind of argument is known as a “slippery slope” fallacy. A fallacy is a misleading argument. A fallacy may sound reasonable or even convincing, but it’s based on flawed logic. The “slippery slope” fallacy says that one action or claim will lead to a series of others that creates an undesirable result. In this case, if legal marriage rights are granted to gay and lesbian persons, people will soon be marrying their mops.

2. The Question – Inanimate Objects and the Problem of Love

By MOs810 (Own work) [CC BY-SA 3.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia CommonsSo why don’t we marry our mops?

We could propose several reasons. This is not an exhaustive list:

  1. Mops are not alive
  2. Mops are not self-aware or autonomous, and therefore
  3. Mops are not capable of consent, and cannot make vows
  4. Mops are not capable of loving us back
  5. Mops cannot own property or have other legal rights typically granted to spouses
  6. Mops are not capable of sharing an equitable, mutual, or reciprocal relationship.

Mops, therefore, not only make poor lovers; they make poor people. This is not to say that we may not have some kind of sentimental relationship with a mop. Inanimate objects can have sentimental value. Teddy bears, for instance, are nice to cuddle. But teddy bears, like mops, cannot meet any of the above criteria. Most inanimate objects cannot. (Robots and artificial intelligence may provide and interesting challenge to the above criteria, but they go beyond the scope of this article).

Now, inanimate objects, while they are not capable of consent, have a long history of being used in sexual ways. In this regard they are like other tools which give people pleasure—televisions, radios, scented candles, electric massagers, and hot tubs, for example. The virtues and vices of using these tools can be debated. Still, most people will not be inclined to marry their masturbatory aid for the above reasons: a dildo is a tool and, unless artificial intelligence is involved (again, beyond my scope), not capable of loving anyone back. More significantly for the purposes of marriage, neither dildos nor mops of the non-robotic sort can make breakfast, help carry the groceries, earn a second income, or enter into legal contracts.

Since I am writing from a perspective of Christian sexual ethics, this is an appropriate place to point out that there is no explicit biblical prohibition against masturbation, with or without tools. Some people (both Jewish and Christian) look at Genesis 38 and the story of Onan as a warning against self-pleasure, but most scholars reject that interpretation. Onan’s sin is not masturbation (or coitus interruptus), but theft: he attempts to defraud his late brother of his inheritance by not giving him an heir (38:9). His sister-in-law goes on to seduce her father-in-law by posing as a prostitute (38:15) and is finally called the most righteous of all the characters in the story (38:26). If we accept that Onan’s sin is masturbation, then we’re left with the odd lesson that adultery, cultic prostitution, and non-consensual sex are more acceptable to God than masturbation. Since the Bible does not list masturbation among sexual sins, and since it is probably the sexual practice most easily at hand for a majority of human beings on the planet, it seems reasonable to conclude that biblical authors were not too worried about it.

The Birmingham preacher, in his rant, may have been alluding to masturbation when he expressed frustration at not being able to find batteries, but it is difficult to tell. Only he knows what was going through his mind.

3. Living Things and the Problem of Consent (Dogs, Cats, Alligators, Swans, and Gods)

Cesare da Sesto [Public domain], via Wikimedia Commons

Having dealt with inanimate objects, let’s turn to the others Rev. Hatcher mentions. Dogs, cats, and snakes, unlike mops and brooms, are alive. Are they viable marriage partners?

At the risk of offending reptile pet-lovers, I will claim that snakes, whose brains are much more rudimentary than dogs and cats, are not capable of love. Reptiles do not typically form social bonds of the sort that would lead to marriage.

Cats and dogs, while mammals, also do not make suitable marriage partners. Even cat lovers will acknowledge that though their cats may be capable of love, and while they display a high (and often frustrating) degree of autonomy, they are still not able to give consent either to marriage or sexual relations. Moreover, cats’ reciprocity is debatable—do they love their owners, or is it merely (pardon the metaphor) a marriage of convenience? Dogs, likewise, are not able to give consent, although they demonstrate a high degree of loyalty. Since both of these animals lack language, making vows and giving consent are not possibilities. Dogs are still valuable helpers: service dogs illustrate the kind of important bond between dogs and humans.

While the Greek and Roman myths are full of stories of humans cavorting sexually with gods in the form of animals (swans, bulls, and eagles, just to name a few), and while inter-species sexual activity has been documented in real life, these relationships can hardly be said to constitute marriage. In most of the mythological cases, the consent of the human, if not the animal, is ambiguous. At the very least, there was an element of dissembling: Did Leta know the swan was Zeus? We cannot know. Either Leta or the swan or both were violated, which places that sexual act outside the realm of what is proper. This has not kept artists from depicting—quite frequently—these various sexual encounters.

I can imagine, though, that inter-species marriage relationships might be possible if we met a sentient alien race that was similar enough to our own (even though theirs may have multiple genders, or no gender). Could we talk reasonably about “what God intended” in such a circumstance? But who knows? They might find our monkey-like bodies too disgusting to contemplate anything other than a platonic relationship. Like robotic artificial intelligence, this falls outside the scope of this article.

Free consent is vital to the concept of modern Western marriage. It has not always been so. Child marriage, shotgun weddings, and concubinage have all been part of our history. Some ancient biblical authors believed that guaranteeing paternity was more important than consent, so a man who raped a virgin was then obligated to marry her (Deuteronomy 22:28-29). In that culture, such marriages helped secure her future, since her value as “unspoiled merchandise” was diminished. However, other Biblical authors creatively critiqued this social double-standard (see again the story of Tamar in Genesis 38).

Consent also rules out marrying people who are catatonic or mentally impaired to a degree that they cannot give consent. For this reason, pastors will often refuse to marry people who are drunk. Modern anecdotes of couples who get drunk and wake up married in Las Vegas are common, although these are usually cautionary tales of what ought not to be done. One must be sober and in full possession of one’s faculties to get married.

4. Taboo Relationships

What about taboo human relationships? Incestuous marriages? Multiple partners?

Incestuous relationships are problematic for a number of reasons, primarily related to autonomy, consent, equity, and reciprocity. In familial relationships, the primary question becomes “how free is the person to make a choice?”

We can compare it to another common ethical violation: If a boss or a supervisor demands a relationship with a subordinate, it is workplace harassment. Family relationships, which are even more private, contain much greater possibility for abuse. Even if someone gives their consent, we’re left with the question, “How free is their consent?” In the workplace or in the military, a consequence of rejection may be firing, demotion, or loss of pay. The reward for compliance may be promotion, higher compensation, or status and prestige. The consequences may be described explicitly as a threat or reward, or, more deviously, they may be implicit and assumed. These latter cases are the most insidious, as people in power often claim that people under their power were willing partners.

In family relationships, even the loss of esteem of a family member may be coercive, especially in parent-child relationships. In this situation, how can consent be truly free? Even if these consequences are only possibilities, they place partners in very unequal positions of power.

While romance does happen in the workplace, generally supervisors and subordinates must sever their workplace relationship. This is not possible with familial relationships. Because of discrepancies in power and the question of consent, incestuous marriage remains unacceptable.

Bestiality and incest are often used in slippery-slope arguments against gay marriage. But the main reasons we avoid them is not “because the Bible says so.” There are good reasons to avoid such relationships besides the fact that they are prohibited by scripture. These questions are often deployed as fallacies in order to raise the “ick” factor in the listener, to generate sufficient disgust to paint the issue in question in a negative light. This does not mean that we should not consider them as arguments (the “fallacy fallacy.”) I think there is value in doing so because it clarifies how we think about marriage and sexual relationships.

5. Monogamy and Exclusivity

As for multiple partners, we must observe that the Bible contains many stories about polygamy. People have put households and families together in a variety of innovative ways. Christian missionaries have often struggled with how to address those relationships within the context of spreading Christian values. But for the purposes of talking about marriage and Christian ethics in our American context, we’ll bracket, for the moment, these other cultures and the fact that some people believe that legal marriage is itself a problem or an outdated institution.

Let’s look again at the reasons that marriage to a mop is not appropriate:

  1. Mops are not alive
  2. Mops are not self-aware and do not have autonomy
  3. Mops are not capable of consent
  4. Mops are not capable of loving us back
  5. Mops cannot make vows of marriage
  6. Mops cannot own property or have other legal rights typically granted to spouses
  7. Mops are not capable of sharing the equitable, mutual, or reciprocal relationship that leads to long-term social stability.

These last two reasons for avoiding marriage to mops are, I think, also the best arguments against multiple-partner marriages. (I am not, by the way, ruling out multiple-partner marriages, but illustrating one way to think about it).

Marriage is, essentially, the simplest social arrangement for two non-kin human beings to come together to make a family. Karl Marx observed that the elemental form of human being is not an individual, but a family. A single human being on an island lacks what makes us most distinctively human: our social community. Being in solitary confinement “de-humanizes” us. We are verbal, we can imagine others as subjective selves, we form pair-bonds, we use higher reasoning, all because we have to coordinate social action. Aristotle observed that we are “political animals.” Just as you cannot understand bees without studying a hive, you cannot understand human beings without studying how we organize in social groups. The family is the most elementary social group, and a pair is the smallest unit of human society you can have and still call it “human.” We celebrate the equitable, mutual, reciprocal love of that basic relationship because we recognize something virtuous in this act of family-making. Two have become one.

But for most of human history, equitability, mutuality, and reciprocity have had little to do with family or marriage. In biblical times, men treated women more like chattel than like subjective selves whose consent and autonomy mattered. Of course, there are plenty of scriptures (Samuel 1:8, Song of Songs) that indicate these ancient people were not oblivious to love as the basis for marriage.

Today, though, the willing self-giving of two people to each other to enter into this basic social relationship is considered a praiseworthy thing in our society. Ideally, these arrangements lead to long-term stability that benefits society. Couples can raise children, if they so desire, and support each other by creating networks of enduring relationships that build resilient communities. Divorce and separation, when it happens, hurts the partners, children, and even the fabric of the community as friendship ties are severed.

While it may be possible for more than two people to enter into this kind of relationship, the most basic system is a pair. We must acknowledge that even pairs are seldom alone in how they form households and families: grandparents, aunts and uncles, friends, children and grandchildren may all live under one roof. They do not all enter into this kind of covenant relationship, and their presence in the household may be temporary. But in a household with a married couple, all of those relationships are often sustained by the vows and stable relationship of at least one pair.

Sex and reproduction is neither necessary nor sufficient to create a marriage. People marry who cannot have sexual intercourse. Infertile couples marry. Old couples marry. We must also acknowledge that people can, and do, form households or families without marriage. These may be created with any number of sexual or non-sexual relationships. Sex and reproduction are not necessarily part of the relationship.

But part of the traditional vow of marriage is sexual exclusivity, “forsaking all others.” There are several reasons for this exclusivity:

  1. Ensuring paternity and clear parental responsibility for children
  2. Preventing the spread of STDs, especially to the unwitting partner
  3. Ensuring each partner’s energy is focused on the other for stability’s sake
  4. Creating intimacy

Regarding #3 and #4, it should be obvious from divorce statistics that it is difficult enough to create a stable long-term relationship with one other person. Adding more into the mix increases the difficulty level. In cultures which practice other forms of marriage, these reasons might be contested or mitigated by different social arrangements in a village or community. But if having a stable marriage relationship is itself a good to be desired, we can make reasonable arguments for monogamous exclusivity.

Again, this does not rule out the possibility of other marriage arrangements. It does force us to clarify what the social goods are that we believe marriage is supposed to produce. People can, and do, argue that the Bible supports polygamy. If we wish to make arguments about what Christian ethics supports, we will have to do better than just make claims about “what the Bible says.” The long-term work of truly “knowing” another person, coming to terms with our differences, sharing a mission in life together, all may be virtuous goals of monogamous marriage supported by sexual intimacy. But if these are good for straight folks, they are good for LGBTQ folks as well.

6. Further Thoughts about Sexual Ethics and the Bible

Many folks have a good deal of anxiety about the rapid social change that has led to the social acceptance of homosexual relationships. They fear that rejecting one set of moral standards means abandoning all moral standards. But in pursuing this (absurd) question, I’ve illustrated that we have many ways of making ethical judgments. “The Bible says” is only one kind of deontological (rule-based) ethics, and it’s one that not even devout Christians follow completely. We refrain from adultery, murder, or bearing false witness not because the Bible forbids it, but for other very good reasons. That the Bible forbids it gives us interesting theological insight into the ethical nature of God—but it’s not the primary reason we don’t kill.

LGBTQ allies have often noted that the Bible also forbids eating shrimp and endorses the stoning of disobedient children. While dispensationalist Christians sometimes relegate certain regulations to the “old” covenant, it’s pretty clear that even they are not refraining from stoning their disobedient children because one set of regulations (or divine commands) has been superseded by another set.

There are challenges to traditional binary-gender opposite-sex marriage even without the looming inevitability of same sex marriage. Sometimes people are born intersex, with ambiguous genitalia. As Jesus himself observed, “some people are born eunuchs” (Matthew 19:12.) Should intersex people be allowed to marry? Does someone born with ambiguous genitalia have to “decide” which gender they are going to be and marry someone of the opposite gender? In this case, someone may be chromosomally male, but identify and express themselves as female. If this person is also attracted to women, could we reasonably forbid her to be in a same-gender relationship? Or will our society be okay with it if she just changes clothes and acts masculine?

Transgender and queer persons continue to face marginalization because their gender expression or gender identity don’t line up with social expectations, even among gay and lesbian peers. Yet if we were to transport Jesus (as he is popularly depicted) to modern-day Birmingham in his first-century Palestinian dress and long hair, people might assume he was cross-dressing. Jesus never wore trousers. How we interpret the meaning of people’s clothes, makeup, gestures, and vocal characteristics depends not only on their gender, but on our own culture and value systems.

The Bible contains a single line forbidding cross-dressing (Deuteronomy 22:5,) yet many Christian women who claim to be biblical literalists wear pants, vests, and ties. We are forced to ask tough questions about what gender roles have to do with Christian ethics. Is it okay for a man to wear a kilt? A toga? Since fashion changes with the times, is it a Christian virtue to be conventionally fashionable?

I think these are all good questions that challenge us to think more deeply about marriage, sexual ethics, and the things our society considers good and bad. Unfortunately, because a few anti-gay Christians have liberally used fallacious logic and hateful rhetoric, they have undermined the credibility of doing Christian ethics in the public sphere. Those of us who believe that Christian ethics has an important role to play in public life wind up doing damage control. Naturally, plenty of non-religious people have come to believe religion itself is the original sin that plagues our society. As Paul said to the religious leaders of his day, “the name of God is blasphemed among the Gentiles because of you” (Romans 2:24).

Both Jewish and Christian ethics have a long tradition of reframing and reinterpreting the Bible. Jews have somehow avoided stoning disobedient children and adulterers for thousands of years in spite of the fact that they don’t believe in the Christian “new covenant.” Their history of rabbinical argument and dialogue has been a model for Jewish communities about how to read and interpret sacred scripture. When our faith seeks understanding, we leave behind childish things.

I’ve entertained this question, “Why don’t we marry mops,” because I think it’s important for thinking Christians to recognize and name the fact that we use ethical norms other than “what the Bible says.” Rejecting heterosexist or anti-gay norms does not mean we reject all norms and values, or even Christian ones. In fact, we may emphasize other norms, like consent and personal autonomy, that are more conducive to loving our neighbors as ourselves.

For more reading:

Does the Bible Mean?

A reflection on Margaret Farley’s 7 Norms for Sexual Ethics

Why We Need Unbiblical Ethics

Incarnation

Giovanni_Bonati_-_Madonna_with_the_Child_-_Google_Art_Project

God does not condescend.
God does not step down, putting on flesh.
God does not stoop to our level.
Incarnation is not demeaning.
It does not bring God down.

God lifts us up.
God steps out, taking off abstraction.
God slips from binding garments.
Incarnation is a cosmic strip tease,
ignoring our blushes and ahems.

Incarnation is God, naked.

This fragile flesh craves life,
suckles and whimpers,
inhales the warm animal smell of a stable
and doesn’t know enough
to wrinkle its nose.

God brushes aside antiseptic theology
and grasps skin with both hands.

In a body meant for touching, hurting, healing,
pleasuring, sleeping, waking, dying—
and resurrecting—
God becomes the forever in the now
and waits for us to notice.

When we see,
we gasp,
and we call our
speechlessness
worship.

The Problem of God

In Christian theology, we often talk about “the problem of evil,” but I think atheists are often more honest in their assessment: The problem is God.

This is why I love Dr. Alyce McKenzie’s recent post, “There’s No Problem Bigger Than God.” It is one of the most succinct and eloquent essays on theodicy I have ever read.

Biblical literalists, of course, will not like it, because her analysis of Paul’s rhetoric points out how Paul was just as flummoxed as anyone by the problem of God’s will. She also indicates that Jesus, Paul, Job, Luke, Isaiah, and the author(s) of Exodus all have different perspectives on God’s will and the problem of evil. Even Jesus (gasp!) was not always theologically consistent.*  (*In the differing accounts in the gospels, anyway).

One of my favorite examples of the Bible’s diverse perspectives is the story of David’s census. People of his day believed that because King David counted the population of Israel, God punished him—and the nation—by sending a plague and killing a huge number of people. This story alone is difficult enough, because I can’t help but think about the current Ebola epidemic. Whose fault is this epidemic? What bad policy decision is God punishing? I don’t believe God acts so capriciously. This puts me at odds with a sizable number of Christians who do.

But although two different authors agreed that God punished bad policy decisions with plague, they disagreed about the cause of David’s disobedience. The author of 2 Samuel says that God incited David to count the people of Israel. The author of 1 Chronicles claims it was Satan. Of course, there are various kinds of intellectual acrobatics you can perform to resolve these dissonant explanations. But McKenzie hits the nail on the head: the Biblical authors are just as flummoxed by the relationship between God and evil as we are.

While recognizing that fact may be uncomfortable for many Christians, for others of us it is a great comfort. Seeking God or following Jesus does not mean living a life free from contradictions. The God who cries out, through Jesus, “Why have you forsaken me?” and who prays, “Not my will, but yours be done,” understands the problem of evil better than the platitudes on church marquees. The God who says, through Jesus, “Happy are those who mourn. Ecstatic are those who are poor,” forces us to confront the paradoxes of our lives and of human society.

If everything that happens is God’s will, then there is no point in praying, “Your will be done.” We pray for the kingdom and for God’s reign precisely because we live in a world where God’s will isn’t always done. The challenge for God-seekers and Jesus-followers is not to resolve the problem of God and evil so we can be intellectually comfortable. The challenge is to turn our discomfort into action, to reduce the distance between God’s kingdom and this hurting planet, and to bear the goodness of God to the world by actively resisting evil and injustice.

Modern Parables 9: The Good ______

I love the parables. I think they give us insight into Jesus’ personality as well as the character of God. They are carefully crafted to shock the religious assumptions of his hearers. So I thought I’d try my hand at writing a few:

A preacher stood up to test Jesus: “Level with us, Rabbi: Who gets into heaven?” Jesus said: “A man was beaten and bloody on the side of the road. A Southern Baptist preacher passed him by. An non-denominational pastor passed him by. Finally, a Muslim stopped to help him. She bandaged his wounds and took him to the hospital. When they asked about insurance, his doctor, an agnostic Jew, paid for his care in cash. Which of these demonstrated their desire for heaven?” The preacher mumbled, “The ones who helped him.” Jesus said, “Go and do likewise.”

 

Then the religious leaders went out and plotted how to destroy him.

Modern Parables 8: Late to Work

I love the parables. I think they give us insight into Jesus’ personality as well as the character of God. They are carefully crafted to shock the religious assumptions of his hearers. So I thought I’d try my hand at writing a few:

To what shall I compare the reign of God? It is like a maid who apologizes to the lady of the house for arriving late to work. “And why were you late?” the wealthy woman demanded. “Please, ma’am,” said the maid, “my old junker wouldn’t start, so I had to take the bus. That is why I did not arrive until after noon.” The wealthy woman gave the maid the keys to her own car and said, “You may have my car. And come, marry into my family. Take my oldest child’s hand in marriage, and live with us, so that you will not be late again.” The gardener overheard this exchange, and grumbled about it. “This new girl has the easiest job of all the staff. I have worked for you for years in the heat and the snow. Why should this irresponsible girl be given an expensive car, and your daughter’s hand in marriage, when I’ve given you years of faithful service?” The woman replied, “Friend, you never asked. You are welcome to sleep in the shed any time you like. But now, get to work: I need flowers for a wedding.”