Those Awful Pictures

Do you remember how you felt as the Iraq prisoner abuse scandal began to unfold in spring 2004? Maybe you saw the disturbing pictures when they were first aired on CBS television’s 60 Minutes II. Soon they were transmitted around the globe. They greeted you on the front page of your morning newspaper and on the evening news. The stream seemed endless.

You saw naked Iraqi prisoners in various stages of humiliation: hooded, naked men stacked in a pyramid; others lying on the floor or secured to a bed; one in a smock standing on a box with his arms outstretched and wires attached to him. In some of the photos, male and female American soldiers grinned and pointed. In one picture, a female soldier stood holding a leash around the neck of a naked male prisoner. In others, soldiers grinned over what appeared to be a corpse packed in ice.

What feelings did you experience? Shock? Anger? Rage? Disgust? Maybe you felt embarrassed or ashamed. “How could they do such degrading things to other human beings?” you might have wondered. Perhaps you feared how the growing storm might affect the life of your friend or family member serving in Iraq. Or wrestled with how to explain the abuse to your children.

Finger pointing began almost as soon as the story broke. High-ranking military and government officials announced that these were aberrations carried out by a few unprincipled prison guards. Accused military police claimed they were merely following orders of military intelligence officials to soften prisoners up for interrogation. Others insisted soldiers had a moral obligation to disobey orders to do wrong. The accused countered that the harsh techniques were in place before they arrived for duty at the prison. Ethical arguments surfaced that the war on terror demanded tough methods to help prevent another 9/11.

What factors prompt people to abuse others in such degrading ways? What goes on inside the minds of the abusers? Are there special social forces at work? While this article won’t attempt to analyze specific cases in the Iraq prison scandal, it will consider some fascinating psychological experiments that reveal clues to the roots of such behavior. The results -– and their implications -– may disturb you. A biblical perspective will also offer some insight.

The Stanford Prison Experiment

CBS News correspondent Andy Rooney said the Iraq prisoner abuse is “a black mark that will be in the history books in a hundred languages for as long as there are history books.”{1}

Stanford University psychologist Philip Zimbardo was not surprised by the Abu Ghraib prison abuse. He had observed similar behavior in his famous 1971 experiment involving a mock prison in the basement of the Stanford psychology building.{2} The experiment showed that otherwise normal people can behave in surprisingly outrageous ways.

Zimbardo and his colleagues selected twenty-four young men considered from interviews and psychological tests to be normal and healthy. Volunteers were randomly assigned to be either “prisoners” or “guards.” Guards wore uniforms and were told to maintain control of the prison and not to use violence.

On the second day, prisoners rebelled, asserting their independence with barricades, taunting and cursing. Guards suppressed the rebellion. Zimbardo reports that the guards then “steadily increased their coercive aggression tactics, humiliation and dehumanization of the prisoners.”{3} He says the worst abuse came at night when guards thought no psychology staff were observing.{4} Zimbardo remembers that the guards “began to use the prisoners as playthings for their amusement…. They would get them to simulate sodomy. They also stripped prisoners naked for various offenses and put them in solitary for excessive periods.”{5} They dressed them in smocks, chained them together at the ankles, blindfolded them with paper bags on their heads, and herded them along in a group.{6} Sound familiar?

It was Berkeley professor Christina Maslach, Zimbardo’s then romantic interest whom he later married, who jolted him back to reality. On Day Five, she entered the prison to preview the experiment in preparation for some subject interviews she had agreed to conduct the next day. Shocked by what she saw, she challenged Zimbardo’s ethics later that evening – screaming and yelling in quite a fight, she recalls. That night, Zimbardo decided to halt the experiment.{7}

Zimbardo feels that prisons are ripe for abuse without firm measures to check guards’ lower impulses.{8} He recommends “clear rules, a staff that is well trained in those rules and tight management that includes punishment for violations.”{9}

An old Jewish proverb says, “Like a roaring lion or a charging bear is a wicked man ruling over a helpless people.”{10} Unfettered prison officials -– or most anyone -– can yield to their baser natures when tempted by power inequalities.

The Perils of Obedience

What about those who say they were only obeying authority? How far will people go to inflict harm under orders? In the 1960s, Yale psychologist Stanley Milgram conducted classic experiments on obedience.{11} (Ironically, Milgram and Stanford psychologist Philip Zimbardo were high school classmates.{12})

At Yale, Milgram set up a series of experiments “to test how much pain an ordinary citizen would inflict on another person simply because he was ordered to by an experimental scientist.” He writes, “Stark authority was pitted against the subjects’ strongest moral imperatives against hurting others, and, with the subjects’ ears ringing with the screams of the victims, authority won more often than not.”{13}

Milgram’s basic design involved a volunteer “teacher” and a “learner.” The learner was actually an actor who was in on the deception. The learner was strapped to “a kind of miniature electric chair” with an electrode on his wrist. The teacher sat before an impressive-looking “shock generator ” with switches indicating voltages from 15-450 volts.{14}

The teacher asked test questions of the learner and was instructed to administer increasingly large shocks for each incorrect answer. (You say you’ve known some teachers like that?) The machine here was a fake –- no learner received shocks -– but the teacher thought it was real.

In the initial experiment, over 60 percent of teachers obeyed the experimenter’s orders to the end and punished the victim with the maximum 450 volts. Milgram found similarly disturbing levels of obedience across various socioeconomic levels. His conclusions after hundreds of experiments were chilling:

…Ordinary people, simply doing their jobs, and without any particular hostility on their part, can become agents in a terrible destructive process. Moreover, even when the destructive effects of their work become patently clear, and they are asked to carry out actions incompatible with fundamental standards of morality, relatively few people have the resources needed to resist authority.{15}

Why did they obey? Milgram offers several possibilities. Fears of appearing rude, desires to please an authority, aspirations to do one’s best, and lack of direct accountability can all cloud judgment. But could there be something deeper, something in human nature that influences abuse? A famous novel illustrates how the dark side of human nature can affect group behavior.

Lord of the Flies

Prisoner abuse shows what can happen when power inequalities and inappropriate devotion to authority distort one’s moral compass. Nobel laureate William Golding’s short novel, Lord of the Flies,{16} illustrates through a fictional story how similar flaws can manifest in society. A film version of the book helped inspire the popular television series Survivor.{17}

Lord of the Flies opens on a remote, uninhabited island on which some British schoolboys, ages six to twelve, find themselves after an airplane crash. An atomic war has begun, and apparently the plane was evacuating the boys when it was shot down. The island has fresh water, fruit, and other food. The setting seems idyllic. Best of all, the boys discover, there are no grownups (the plane and its crew presumably have washed into the sea).

Four central characters soon emerge. Ralph is elected leader. Piggy, an overweight asthmatic and champion of reason, becomes Ralph’s friend. Simon is a quiet lad with keen discernment. Jack becomes a hunter.

At first, the boys get along without much conflict. Soon, though, fears envelop them, and they debate whether an evil beast might inhabit the island. Jack and his followers kill a wild pig and, in frenzied blood lust, dance to chants of “Kill the pig! Cut her throat! Bash her in!“{18} When Ralph criticizes Jack for breaking some tribal rules, Jack replies, “Who cares?” His hunting prowess will rule.{19}

One night, some boys see a dead parachutist, which they mistake for the “evil beast” and flee. Jack posts a pig’s head onto a stick in the ground as a gift for the beast. The decaying, fly- covered pig’s head soon becomes for Simon the “Lord of the Flies,” a sort of personification of evil.{20} Later, Simon discovers that the feared “beast” is only a human corpse. Running to tell the group this good news, he encounters their mock pig-killing ritual. The crazed boys attack Simon and kill him. Nearly all the boys follow Jack and, acting like savages with painted bodies and spears, kill Piggy and hunt down Ralph. Only the surprise appearance of a British naval officer, drawn by the smoke from a fire, halts the mad pursuit. Ralph and the boys dissolve in tears. Ralph weeps, as Golding writes, “for the end of innocence, the darkness of man’s heart….”{21}

Lord of the Flies is filled with symbolism, both biblical and from Greek tragedy. But Golding’s stated purpose was “to trace the defects of society back to the defects of human nature.”{22} Could his point that darkness lurks in the human heart help explain the prisoner abuse?

Animal House Meets Lord of the Flies

Prisoner abuse is a sad reality in the U.S. and abroad.{23} The Iraq prisoner abuse scandal smacks of fraternity hazing on steroids, Animal House meets Lord of the Flies. Consider from this sad episode some lessons for both prison reform and society in general:

• Establish clear rules for prison staff; train them well and punish them for violations, as Stanford psychologist Philip Zimbardo recommends.
  
• Educate against blind conformity. Some of Milgram’s experimental subjects found the strength to resist abusive authority.{24} Some psychologists feel that strong moral values and experience with conformity can strengthen moral courage.{25}
  
• Involve external observers and critics. Often outsiders, not emotionally swept up in a project or event, can through their psychological distance more clearly assess ethical issues. For example, Christina Maslach, Philip Zimbardo’s friend and colleague who challenged the ethics of his prison experiment, credits her late arrival on the scene with facilitating her concern. The experimenters who had planned and had been conducting the experiment for five days were less likely to be startled by the developing misconduct, she maintained.{26}
  
• Realistically appraise human nature’s dark side. Again, Golding said Lord of the Flies was “an attempt to trace the defects of society back to the defects of human nature.”{27} Jesus of Nazareth was, of course, quite clear on this point. He said, “From within, out of a person’s heart, come evil thoughts, sexual immorality, theft, murder,adultery, greed, wickedness, deceit, eagerness for lustful pleasure, envy, slander, pride, and foolishness. All these vile things come from within….”{28}

Some dismiss as simplistic any analyses of human suffering that begin with alleged defects in human nature. They would rather focus on changing social structures and political systems. While many structures and political systems need changing, may I suggest that a careful analysis of the human heart is not simplistic? Rather it is fundamental.

Perhaps that’s why Paul, a leader who agreed with Jesus’ assessment of human nature,{29} focused on changing hearts. Paul was a former persecutor of Jesus’ followers who zealously imprisoned them{30} but later joined them and became a prisoner himself.{31} Paul eventually claimed that when people place their faith in Jesus as he had, they “become new persons. They are not the same anymore, for the old life is gone. A new life has begun!”{32} Could this diagnosis and prescription have something to say to us amidst today’s prisoner abuse scandals?

Notes

1. Andy Rooney, “Our Darkest Days are Here,” CBS 60 Minutes, May 23, 2004, http://www.cbsnews.com/stories/2004/05/20/60minutes/rooney/main618783.shtml.

2. Kathleen O’Toole, “The Stanford Prison Experiment: Still powerful after all these years,” Stanford University News Service, January 8, 1997, http://www.stanford.edu/dept/news/pr/97/970108prisonexp.html. A slideshow presentation of the experiment is at www.prisonexp.org. See also W. Lawrence Neuman, Social Research Methods: Qualitative and Quantitative Approaches, Third Edition (Boston: Allyn and Bacon, 1997), 447; Claudia Wallis, “Why Did They Do It?” TIME.com, posted May 9, 2004 (from TIME magazine, cover date May 17, 2004), http://www.time.com/time/covers/1101040517/wtorturers.html; John Schwartz, “Simulated Prison in ’71 Showed a Fine Line Between ‘Normal’ and ‘Monster’,” New York Times, May 6, 2004, http://www.nytimes.com/2004/05/06/international/middleeast/06PSYC.html?pagewanted=print&position=.

3. O’Toole, loc. cit.

4. Ibid.

5. Wallis, loc. cit.

6. O’Toole, loc. cit.

7. Ibid.

8. Schwartz, loc. cit.

9. Wallis, loc. cit. The words are Wallis’.

10. Proverbs 28:15 NIV.

11. Stanley Milgram, “The Perils of Obedience,” Harper’s, December 1973, 62-66, 75-77. (The article is adapted from Milgram’s book, Obedience to Authority [Harper and Row, 1974]). See also Neuman, loc. cit.; O’Toole, loc. cit.; Schwartz, loc. cit.; Wallis, loc. cit.; Anahad O’Connor, “Pressure to Go Along With Abuse Is Strong, but Some Soldiers Find Strength to Refuse,” New York Times, May 14, 2004, http://www.nytimes.com/2004/05/14/international/14RESI.html?ei= 5059&en=854c94250243f62d&ex=1084593600&partner=AOL&pagewanted =print&position=.

12. O’Toole, loc. cit.

13. Milgram 1973, op. cit., 62.

14. Ibid., 62-63.

15. Ibid., 75- 76.

16. William Golding, Lord of the Flies (New York: Perigee, 1988). This “Casebook Edition” includes the 1954 novel plus notes and criticism edited by James R. Baker and Arthur P. Ziegler, Jr.

17. http://www.cbs.com/primetime/survivor8/show/episode14/s8story3.shtml.

18. Golding, op. cit., 69; emphasis Golding’s.

19. Ibid., 84.

20. Many have noted that the phrase “lord of the flies” translates the word “Beelzebub.” See, for instance, E.L. Epstein, “Notes on Lord of the Flies,” in Golding, op. cit., 279: “‘The lord of the flies’ is, of course, a translation of the Hebrew Ba’alzevuv (Beelzebub in Greek) which means literally ‘lord of insects.’” Theologian Louis A. Barbieri, Jr., commenting on Matthew 10:24 ff. says, “Beelzebub (the Gr. has Beezeboul) was a name for Satan, the prince of the demons, perhaps derived from Baal-Zebub, god of the Philistine city of Ekron (2 Kings 1:2). ‘Beelzebub’ means ‘lord of the flies,’ and ‘Beezeboul’ or ‘Beelzeboul’ means ‘lord of the high place.’” (In “Matthew,” John F. Walvoord and Roy B. Zuck, The Bible Knowledge Commentary [Wheaton, Illinois: Scripture Press Publications, Inc., 1983, 1985], Logos Research Systems digital version.) Biblical references to Beelzebub include Matthew 12:24, 27; Mark 3:22; Luke 11:15, 18, 19. In a 1962 interview, Golding himself referred to “the pig’s head on the stick” as “Beelzebub, or Satan, the devil, whatever you’d like to call it….” (James Keating, “Interview with William Golding,” in Golding, op. cit., 192.)

21. Golding, op. cit., 186-187.

22. Epstein, op. cit., 277-278. The words are Golding’s.

23. For example, see “Missouri ‘Rain’ Leads to Toilet Duty,” Inside Journal: The Hometown Newspaper of America’s Prisoners, 14:7, November/December 2003, 5. Inside Journal publisher Prison Fellowship, www.pfm.org, and its affiliates seek to help rehabilitate prisoners and promote restorative justice.

24. Milgram 1973, op. cit., 63-64.

25. O’Connor, loc. cit.

26. O’Toole, loc. cit.

27. Epstein, loc. cit.

28. Mark 7:21-23 NLT.

29. For detailed information on Jesus and evidence to support His claims, see www.WhoIsJesus-Really.com.

30. Acts 8:3; 22:3-5 ff.

31. E.g., Acts 16:19-40.

32. 2 Corinthians 5:17 NLT.

© 2004 Probe Ministries

Sue Bohlin provides a Christian view on feminism.  How does this prevalent view of women measure up from a biblical perspective?

This article is also available in Spanish.

The worldview of feminism has permeated just about every aspect of American life, education and culture. We see it in the way men are portrayed as lovable but stupid buffoons on TV sitcoms. We see it in the way boys are punished and marginalized in school for not being enough like girls. We see it in politically correct speech that attempts to change the way people think by harassing them for their choice of words.

The anger and frustration that drove feminism’s history is legitimate; women have been devalued and dishonored ever since the fall of man. Very real, harmful inequities needed to be addressed, and it’s important to honor some of the success of feminist activists. But at the same time, we need to examine and expose the worldview that fuels much of feminist thought.

Modern-day feminism got its major start when Betty Friedan wrote her landmark book The Feminine Mystique, in which she coined the phrase “The Housewife Blahs” to describe millions of unfulfilled women. There are many reasons that women can feel unfulfilled and dishonored, but from a Christian perspective I would suggest that this is what life feels like when we are disconnected from God and disconnected from living out His purpose for our lives. As Augustine said, “We are restless, O God, until we find our rest in Thee.”

Betty Friedan looked at unhappy, unfulfilled women and diagnosed the problem as patriarchy, which means a male-dominated society. If women are unhappy, the reason is that men are in charge.

The early feminists decided that women are oppressed because bearing and raising children is a severe limitation and liability. What makes women different from men equals weakness. The next step, then, was to overcome that difference so that women could be just like men. The invention of the birth control pill helped fuel that illusion.

Out of the consciousness-raising groups in the ’70s came a shift in the view of women’s differences. Instead of seeing those differences as weakness, they now saw those differences as a source of pride and confidence. It was now a good thing to be a woman.

The next step in feminist thought was that women were not just equal to men, they were better than men. This spawned famous quotes like Gloria Steinem’s comment that “A woman without a man is like a fish without a bicycle.”{1} Male-bashing became the sport of the ’90s.

Feminism says, “The problem is patriarchy—male dominated society.” The problem is actually the sin of people within a God-ordained hierarchy. In a fallen world, there are going to be problems between men and women, and especially abuses of power. We must not confuse the abuses of the structure with the structure itself.{2}

Feminism and the Church

Feminism has so permeated our culture that we should not be surprised that it has impacted the church as well. Religious feminists uncovered the “Church Women Blahs.” People became aware that for the most part, women were relegated to service positions like making coffee and rocking babies. If a woman had gifts in teaching, shepherding, administration or evangelism, she was out of luck.

The Magna Carta for Christian feminists is Galatians 3:28: “In Christ there is no male or female.” However, the context of this verse is not about equal rights, but that all believers have the same position of humility at the foot of the Cross. The issue is not capability, but God-ordained positions within a God-ordained authority structure of male leadership. Other biblical passages that go into detail about gender-dependent roles show that Galatians 3:28 cannot mean the obliteration of those roles.

There are two main areas where religious feminists seek to change gender roles: the role of women in the church, and the role of women in marriage. The discussion has produced two camps: egalitarians and complementarians.

Egalitarians are the feminist camp, with an emphasis on equality of roles, not just value. They believe that hierarchy produces inequality, and that different means unequal. The solution, therefore, is to get rid of the differences between men’s and women’s roles. Women should be ordained, allowed to occupy the office of pastor and elder, and exercise authority over others in the church. Instead of differences in the roles of husband and wife, both spouses are called to mutual submission.

Egalitarians are reacting against a very real problem in the church. But the problem of authoritarian men, and women relegated to minor serving positions, is due to an abuse and distortion of the hierarchy God designed. Egalitarians reject the male authority structure along with the abuse of that structure.

Complementarians believe that God has ordained a hierarchy of authority in the church and within the family that reflects the hierarchy of authority within the Trinity. And just as there is equality in the Trinity, there is equality in the church and in marriage because we are all made in the image of God. Women are just as gifted as men, but there are biblical restrictions on the exercise of some of those gifts, such as not teaching men from a position of authority, and not occupying the office of pastor or elder. In marriage, wives are called to submit to their husbands. Mutual submission in marriage is no more appropriate than submission of parents to children.

Christian feminists did not evaluate whether the structures or hierarchies of leadership were there because God designed them that way. They just demanded wholesale change. But some things are worth keeping!

Feminism on Campus

As with the family and the church, feminism has had an impact on our college campuses. Abraham Lincoln once warned, “The philosophy of the school room in one generation will become the philosophy of government in the next.” What happens on college campuses eventually affects the rest of the culture, and nowhere is feminism’s pervasiveness more evident than in our colleges.

A new discipline of Women’s Studies has arisen in many universities. These courses usually stress women’s literature, treating with contempt anything written by “dead white European males.” They often incorporate women’s religions in the curricula, especially the Goddess worship of Wicca on campus. The main tenet of this pagan religion is that the worshipper is in harmony with Mother Earth and with all life. They worship the Goddess, which is described as “the immanent life force, . . . Mother Nature, the Earth, the Cosmos, the interconnectedness of all life.”{3} Many witches (followers of Wicca, not Satanists) and pagans are involved in women’s studies programs because, as one Wiccan Web site put it, “Many feminists have turned to Wicca and the role of priestess for healing and strength after the patriarchal oppression and lack of voice for women in the major world religions.”{4}

Christianity is often portrayed on college campuses, and especially within Women’s Studies, as an abusive religion. There are several reasons. First, because Christianity is hierarchical, teaching differentiation of roles and that some are to submit to and follow others. Second, their skewed view of the Bible is that Christianity teaches that women are inferior to men. Third, Christ was male, so he is insufficient as a role model for women and can’t possibly understand what it means to be a woman. And fourth, since the language of the Bible is male-oriented and patriarchal (both of which are evil), it must be dismissed or changed.

Feminism impacts dating relationships on campus. Heterosexual dating is often colored by an attempt to persuade women that all men are potential rapists and cannot be trusted. Even a remark meant to compliment a woman is taken as sexist and unacceptable. One woman, wearing a short skirt on campus, heard someone whistle appreciatively. She strode into the women’s study center complaining, “I’ve just been raped!”

Angry feminists convey a hatred and fear of men as part of the feminist ideology. When it comes to dating, for a number of feminists, lesbianism is considered the only appropriate option. If men are brutes and idiots, why would anyone want to have an intimate relationship with one? In fact, there’s a new acronym on campus, GUG: “Gay until graduation.” But the fact is, most women really like men; that’s always been a problem for feminists. Let’s consider more problems that result from feminism.

The Problematic Legacy of Feminism

Feminists started from a reasonable point in recognizing a most unhappy aspect of life in a fallen world: women tend to be dishonored, disrespected, and devalued by many men. This is as true in religious systems as it is in society and political systems. Feminists started out trying to rectify this problem first by trying to prove that women were as good as men. Then they decided that women were better than men. They ended up trying to erase the lines of distinction between men and women altogether. This has resulted in tremendous confusion about what it means to be a woman, as well as what it means to be a man. And naturally, it has produced a lot of confusion in relationships as well. This confusion ranges from men who are afraid to open doors for women for fear of receiving a rude tongue-lashing, to women who are baffled in the workplace because the men they compete against at work won’t ask them out on a date.

Radical feminist thought despised much of what it means to be a woman—to be receptive and responsive and relational, to treasure marriage and family. Only masculine traits and behaviors and jobs were deemed valuable. Nonetheless, many young women are confused by the messages they are getting from the culture: that an education and a job are the only worthwhile pursuits, and the social capital of marriage and family is no longer valued. However, these same women feel guilty and confused for finding themselves still longing for marriage and family when they’re supposed to be content without them. One college student said, “I’ve taken all the women’s studies courses—I know that marriage and motherhood are traps—but I still want to do both.”{5}

The legacy of feminism is the refusal of the God-given role of men to be initiator, protector and provider. And the God-given role of women to be responder, nurturer and helper is equally disdained. The consequence of this rebellion is relational confusion, especially in the home. Dads aren’t communicating to their sons why it’s a blessing to be male, because frankly, they’re not sure that it is. The message of feminism is that being male is a joke or a curse. Moms aren’t teaching their daughters the basic skill sets that homemakers need because they’re too busy at their jobs and besides, haven’t we been taught that being a homemaker is demeaning? As a mentoring Mom to mothers of preschoolers, I see how many young women are totally clueless about how to be a wife and mother because those essential skills just weren’t considered important by their mothers. Radical feminism hates family and families, and we all suffer as a result.

Feminism says, “The problem is patriarchy—male dominated society.” The problem is actually the sin of people within a God-ordained hierarchy. The heart of feminism is a rebellion against the abuses of this God-ordained hierarchy, but it’s also a rebellion against God’s plan itself. This is a perfect example of throwing the baby out with the bathwater. Feminists believe they have the right to reinvent reality and to change the rules to suit them. This rebellious belief system has had some disastrous effects on our culture and society.

For example, one of feminism’s biggest achievements was the legalization of abortion. Keeping it legal is one of feminism’s biggest goals: see, if women are to be truly free, then they must be free to decide whether or not to carry a pregnancy to term. A woman’s ability to conceive, give birth, and nurture babies is seen as weakness and vulnerability, because women can be forced to be impregnated and to bear unwanted babies. Removing the consequence of sexual activity, and getting rid of unwanted pregnancy to cancel out a woman’s so-called “weakness,” is important to many feminists. So, since 1973, there have been over 40 million abortions in the U.S.{6}. But that only tells part of the story; “while some women report relatively little trauma following abortion, for many, the experience is devastating, causing severe and long-lasting emotional, psychological and spiritual trauma.”{7} I have the privilege of helping post-abortal women grieve the loss of their babies and receive God’s forgiveness for their sin. They know that feminism’s insistence that abortion is every woman’s right is a lie.

Another impact of feminism is seen in the feminization of American schools. Feminism’s disrespect for men and boys has shaped schools and educational policy around values and methods that favor girls over boys. Competition, a natural state of being for many boys, is considered harmful and evil, to be replaced with girl-friendly cooperative, relational activities. “Schools are denying the very behavior that makes little boys boys. In Southern California, a mother was stunned to find out that her son was disciplined for running and jumping over a bench at recess.”{8} My colleague Don Closson wrote, “Gender crusaders believe that if they can influence little boys early enough, they can make them more like little girls.”{9}

To despise the glory of masculinity is to reject the very image of God. To despise the treasure of femininity is to reject what the Bible calls the glory of man.{10} That’s the problem with feminism: it is a rejection of what God has called good. It has gone too far in addressing the inequities of living in a fallen world. It’s a rebellion against God’s right to be God and our responsibility to submit joyfully to Him.

Notes

1. Actually, I have discovered, it wasn’t original with Ms. Steinem. She had this to say in a letter she wrote to Time magazine in autumn 2000: “In your note on my new and happy marital partnership with David Bale, you credit me with the witticism ‘A woman needs a man like a fish needs a bicycle.’ In fact, Irina Dunn, a distinguished Australian educator, journalist and politician, coined the phrase back in 1970 when she was a student at the University of Sydney.” Irina Dunn has confirmed this story, in an e-mail of January 28, 2002: “Yes, indeed, I am the one Gloria referred to. I was paraphrasing from a phrase I read in a philosophical text I was reading for my Honours year in English Literature and Language in 1970. It was “A man needs God like a fish needs a bicycle.” My inspiration arose from being involved in the renascent women’s movement at the time, and from being a bit if a smart-arse. I scribbled the phrase on the backs of two toilet doors, would you believe, one at Sydney University where I was a student, and the other at Soren’s Wine Bar at Woolloomooloo, a seedy suburb in south Sydney. The doors, I have to add, were already favoured graffiti sites.” www.phrases.org.uk/meanings/414150.html
2. I am indebted to the wisdom and insight of Mary Kassian as expressed in her excellent book The Feminist Gospel (Wheaton, IL: Crossway Books, 1992).
3. www.cog.org/wicca/about.html
4. Ibid.
5. Quoted by Barbara DeFoe Whitehead, Mars Hill Audio Journal No. 61, Mar./Apr. 2003.
6. www.nrlc.org/abortion/aboramt.html
7. www.hopeafterabortion.com/aftermath/
8. William Pollack, Real Boys: Rescuing Our Sons from the Myths of Boyhood, (New York: Henry Holt and Company, 1998), 94. The entire quote is from Don Closson, “The Feminization of American Schools“.
9. Ibid.
10. 1 Cor. 11:7

©2003 Probe Ministries.

One of the more popular Probe radio programs has been “Decline of a Nation.” Kerby Anderson returns to this important theme by summarizing the significant work by Jim Nelson Black in his book When Nations Die. When we look at three thousand years of history, we observe that civilizations rise but eventually fall and die. The history of the world is the history of nations that are conquered by other nations or collapse into anarchy.

 This article is also available in Spanish.

Jim Nelson Black sees ominous parallels to our own country. He says,

As I have looked back across the ruins and landmarks of antiquity, I have been stunned by the parallels between those societies and our own. For most of us the destruction of Carthage, the rise of the Greek city-states, and the Fall of Rome are mere ghosts of the past, history lessons long forgotten. And such things as the capture of Constantinople, the dissolution of the Holy Roman Empire, the collapse of the kingdoms of France and Spain, and the slow withering decline of the British Empire are much less clear and less memorable. Most of us do not remember much from our history lessons about the French Enlightenment or, for that matter, the issues that led to the American Revolution. But this is the legitimate background of our own place in history, it is vital that we reconsider the nature of life in those earlier times. For within those eras and movements are the seeds of the troubles we face today.{1}

There are many reasons for the decline and fall of a nation, but an important (and often overlooked) reason is its abandonment of religion. Russell Kirk has said that the roots of “culture” come from the “cult.” In other words, culture (cult-ure) is based upon some form of religious or spiritual worldview. Egypt was a religious society founded on the worship of nature gods and goddesses. Greece and Rome had their pantheon of pagan deities. And the list of nations in India, China, and other parts of the globe all demonstrate the principle that civilization arises from religion.

And the opposite is also true. When the traditional beliefs of a nation erode, the nation dies. Religion provides the set of standards that govern a nation. Historian Will Durant said, “There is no significant example in history, before our time, of a society successfully maintaining moral life without the aid of religion.”{2}

Unfortunately, this nation has embarked on a journey to maintain a society without a religious code. The Ten Commandments are pulled from the walls, and religious values are stripped from the public square.

Christian principles are no longer taught in the public schools and often ridiculed in the arenas of education and media. One has to wonder what the fate of this country will be in the future.

Social Decay

In his book When Nations Die, Jim Nelson Black lists three aspects of decay: social decay, cultural decay, and moral decay. Three important trends demonstrate social decay. They are “the crisis of lawlessness,” the “loss of economic discipline,” and “rising bureaucracy.”

History provides ample illustrations of the disastrous consequences of the collapse of law and order. “In ancient Greece, the first symptoms of disorder were a general loss of respect for tradition and the degradation of the young. Among the early symptoms was the decline of art and entertainment. The philosophers and pundits distorted the medium of communication. Rhetoric became combative and intolerant; intellectuals began to deride and attack all the traditional institutions of Hellenic society.”{3}

New thinkers in the society argued for “fundamental change” and called for giving the youth a “voice in society.” Without traditional guidelines, the young men grew wild and undisciplined destroying the old order. Slowly Greece devolved into a disreputable and lawless nation. The Romans conquered Greece in 146 B.C. By placing everything under military authority, they were able to restore order and bring back the rule of law.

In a study of the French Revolution, José Ortega y Gasset noted that “Order is not pressure which is imposed on society from without, but an equilibrium which is set up from within.”{4} The Roman Empire (as well as other great civilizations) understood that discipline and custom were essential to stability.

A similar story can be found in ancient Egypt during the fourth century B.C. Lawlessness and violence crippled the economy, and the nation was in chaos. When Alexander the Great invaded the country in 333 B.C., his first task was to restore order and institute martial law (which he did in a ruthless manner). With the death of Alexander, Egypt returned to its old ways until the Roman Empire brought peace to the region through conquest and martial law.

Carthage was once called “the eternal rival of Rome” but its preeminence and impact waned as it “sank into debauchery and dissipation as a result of great wealth and luxury.” Law and order were destroyed from within. Moreover, the rich young men of Carthage no longer wanted to serve in the military so they hired mercenaries to do their fighting. But when the army came into fierce conflict with Rome and other adversaries, the mercenaries ran and left the nation defenseless. Carthage fell to Rome in 146 B.C., and the first act of the Roman legions was to restore law and order.

In these and many other examples, social decay led to the decline and fall of a great civilization. If we are to prevent a repeat of history, then we must learn from these lessons of history.

Cultural Decay

Four important trends demonstrate cultural decay. They are the “decline of education,” the “weakening of cultural foundations,” the “loss of respect for tradition,” and the “increase in materialism.”

In his study The Civilization of Rome, Donald Dudley says that no single cause, by itself, would have brought the empire to its knees. Instead, the fall came through “a number of weaknesses in Roman society; their effects may be variously estimated, but in combination they must have been largely responsible for the collapse.”{5}

The cultural decay of a nation leads inexorably to social and cultural decline. And the patterns are similar from one civilization to another. Samuel Eisenstadt wondered if the similarities were apparent or if they were historical and legitimate. After studying the work of a half dozen historians, he concluded that the similarities were actual. He concluded that “despite the great difference in cultural backgroundmost of these empires have shown similar characteristics, and that these characteristics provide the key to an understanding of the processes of their decline.”{6}

The Roman poet Livy wrote that greed and self-indulgence led Romans to dangerous excesses. He said, “For it is true that when men had fewer possessions, they were also modest in their desires. Lately riches have brought avarice and abundant pleasures, and the desire to carry luxury and lust to the point of ruin and universal perdition.”{7}

In describing the decadence of the Roman Republic, historian Polybius wrote that this preoccupation with luxury led to carnal indulgences. “For some young men indulged in affairs with boys, others in affairs with courtesans.” They paid a talent (roughly a thousand dollars) for a boy bought for sexual pleasure and three hundred drachmas for a jar of caviar. “Marcus Cato was outraged by this and, in a speech to the people, complained that one might be quite convinced of the decline of the republic, when pretty boys cost more than fields and jars of caviar cost more than plowman.”{8}

As we look at our society today, we too find ourselves in a world where values have been inverted and where citizens pursue hedonistic pleasures without counting the cost. Our nation would be wise to learn the lessons of the past.

Moral Decay

Three important trends demonstrate moral decay. They are the “rise in immorality,” the “decay of religious belief,” and the “devaluing of human life.”

The classic study of Roman civilization, The Decline and Fall of the Roman Empire, written by English historian Edward Gibbon was published in that famous year of 1776. He “observed that the leaders of the empire gave into the vices of strangers, morals collapsed, laws became oppressive, and the abuse of power made the nation vulnerable to the barbarian hordes.”{9}

British historian Catherine Edwards demonstrated that our current examples of immorality are not a modern phenomenon. In her study of the “politics of immorality” in ancient Rome, she says that contraception, abortion, and exposure were common ways to prevent childbirth in Rome. Husbands refused to recognize any child they did not believe to be their own. “Until accepted by its father, a Roman baby did not, legally speaking, exist.”{10}

Life became cheap in the latter days of the Roman Empire. Burdensome regulation and taxes made manufacturing and trade unprofitable. Families were locked into hereditary trades and vocations allowing little if any vocational choice. Eventually, children were seen as a needless burden and abortion and infanticide became commonplace. In some cases, children were sold into slavery.

Manners and social life fell into debauchery. Under Justinian, entertainment grew bawdier and more bizarre. Orgies and love feasts were common. Homosexuality and bestiality were openly practiced. Under Nero, Christians were blamed for the great fire in Rome and horribly persecuted.

Similar patterns can be found in other civilizations. In Greece, the music of the young people became wild and coarse. Popular entertainment was brutal and vulgar. Promiscuity, homosexuality, and drunkenness became a daily part of life. And all moral and social restraints were lost leading to greater decadence.

In Carthage, worship turned from Baal to the earth goddess Tanit. “Sacrifices to the goddess of fertility were supposed to ensure productivity, long life, and even greater profits.”{11} Ornately carved funeral monuments depicting infant sacrifice can be seen today along with thousands of tiny stone coffins to infants sacrificed to the pagan goddess.

The parallels to our own nation are striking. No, we don’t sacrifice infants to a pagan goddess, but we have aborted nearly 40 million babies on the altar of convenience. And various sexual practices are openly accepted as part of an alternative lifestyle. It’s no wonder that many believe our country is a nation in decline.

Are We A Nation in Decline?

Throughout this article we have been describing the patterns of decline in a nation. Do these patterns apply to our own nation? Many people looking at the patterns of social, cultural, and moral decay in other countries and civilizations have concluded that we are headed down the same path.

Russell Kirk put it this way:

It appears to me that our culture labors in an advanced state of decadence; that what many people mistake for the triumph of our civilization actually consists of powers that are disintegrating our culture; that the vaunted ‘democratic freedom’ of liberal society in reality is servitude to appetites and illusions which attack religious belief; which destroy community through excessive centralization and urbanization; which efface life-giving tradition and custom.{12}

When we understand the factors that led to the decline of great civilizations, we can easily see that this country can succumb to similar temptations and decadence. What happened in Greece, Rome, Egypt, Carthage, and many other civilizations can happen to us.

Professor Allan Bloom in his book The Closing of the American Mind, said, “This is the American moment in world history, the one for which we shall forever be judged. Just as in politics the responsibility for the fate of freedom in the world has devolved upon our regime, so the fate of the philosophy in the world has devolved upon our universities, and the two are related as they have never been before.”{13}

We as a nation and a people must rise to the occasion or suffer a fate similar to that which has befallen civilizations in the past. The task is not easy since the patterns of decay found in other nations strike ours as well. Nations were subverted by false and foreign ideologies. We too find hostile ideas in the public arenas of media, politics, and education. Sexual promiscuity led to the downfall of these nations. So too we find similar patterns of sexual promiscuity and debauchery.

As nations fell into decline, life became cheap. Infants were strangled, exposed to the elements, or sold into slavery. Others were sacrificed to pagan goddesses in order to ensure productivity or a long life. Today life has become cheap. At one end of the spectrum, unborn babies are aborted. At the other end, physician-assisted suicide is becoming acceptable for the aged.

In his study of history, Arnold Toynbee describes the predictable pattern of “challenge and response.” We as a nation are challenged in fundamental ways, and our response will either pull us back from the brink or push us over it. Will we follow the path to renewal and reformation or will we follow the path to destruction? The choice is ours.

Notes

1. Jim Nelson Black, When Nations Die (Wheaton, IL: Tyndale, 1994), 3.

2. Ibid., 9.

3. Ibid., 35-36.

4. Jos Ortega y Gasset, Mirabeau: An Essay on the Nature of Statesmanship (Manila: Historical Conservation Society, 1975).

5. Donald Dudley, The Civilization of Rome (New York: Meridian, 1993), 238.

6. Samuel Noah Eisenstadt, The Decline of Empires (Englewood Cliffs, NJ: Prentice-Hall, 1967), 2-3.

7. Livy, preface to bk. I, The History of Rome from Its Foundation, trans. Aubrey de Selincourt (Baltimore: Penguin, 1967).

8. Polybius, The Histories, trans. W.R. Paton (Cambridge: Harvard University Press, 1930).

9. Black, When Nations Die, 187.

10. Catherine Edwards, The Politics of Immorality in Ancient Rome (London: Cambridge University Press, 1993), 50.

11. Black, When Nations Die, 165.

12. Russell Kirk, “Can Our Civilization Survive?” address to Heritage Foundation, 24 July 1992.

13. Allan Bloom, The Closing of the American Mind (New York: Simon & Schuster, 1987), 382.

©2002 Probe Ministries.

Why Dr. Laura Is Popular

Dr. Laura Schlessinger’s call-in radio show is wildly popular in North America. According to her web site, Dr.Laura.com, the purpose of her program is to dispense morals, values, principles and ethics. Her refusal to coddle people’s self-centered behavior and immoral or stupid choices is either highly entertaining or absolutely infuriating, depending on your worldview. She’s opinionated and not afraid to fly in the face of the culture. Most of the time I agree with her, but sometimes she misses the boat. In this essay I’ll be looking at why Dr. Laura is usually right–not because she agrees with me (I mean, how arrogant is that?), but because her positions are consistent with what God has revealed in the Bible.

Dr. Laura rejects the victim mentality. She says, “Victimization status is the modern promised land of absolution from personal responsibility. Nobody is acknowledged to have free will or responsibility anymore.”{1} Instead of coddling people because of past difficult experiences, she calls her audience to make right choices. In her book How Could You Do That?, she writes, “I don’t believe for a minute that everything that happens to you is your doing or your fault. But I do believe the ultimate quality of your life, and your happiness, is determined by your courageous and ethical choices, and your overall attitude.”{2} This call to assume responsibility for our choices and our behaviors resonates with us because it is consistent with the dignity God endowed us with when He gave us the ability to make significant choices and not be His puppets. Joshua encouraged the Israelites, “Choose ye this day whom ye shall serve: but as for me and my house, we will serve the Lord” (Josh. 24:15). It was a real choice with real consequences. That’s because we live in a cause-and-effect universe where “God is not mocked: a man reaps what he sows” (Gal. 6:7).

There is a most interesting postscript in Dr. Laura’s book How Could You Do That? She quotes from the Genesis 4 passage where God confronts Cain for his bad attitude after He would not accept Cain’s offering. God tells Cain, “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must master it.” (Gen. 4:7) She makes the point that God seems to be teaching that there is joy in doing right, and “God also reassures us that we do have the capacity to rise above circumstance and attain mastery over our weaker selves.”{3} It’s a good observation, and this passage makes a strong statement about what God expects of every person, as a moral creature made in His image. He wants us to do what is right and resist the pull of sin’s temptation.

In a culture that gets increasingly secular every day, where we have lost our moral compass, listeners are relieved to hear someone who has a strong commitment to God-given absolutes. Dr. Laura acts like an anchor of common sense for many who find life’s choices too confusing and overwhelming in today’s postmodern world.

Much of Dr. Laura’s “preaching, teaching and nagging” (her words) is directed at helping people decide to make good moral choices. Even if they don’t know God, their lives will work better simply because they will be more in line with how God created us to live. (Of course, from a Christian perspective, this has no value in light of eternity if a life that “works better” is lived separated from the life of God through Jesus Christ.)

Dr. Laura’s emphasis on honor, integrity and ethics strikes a nerve in eighteen million listeners.{4} No surprise, really: that nerve is common to all of us–the nerve called morality–because we are made in the image of a moral God.

Self-Esteem

One reason why Dr. Laura’s values and beliefs attract millions of listeners to her daily radio program is her common-sense approach to the whole issue of self-esteem. When a caller complains, “I don’t feel very good about myself,” Dr. Laura will fire back a great question: “Why should you feel good about yourself? What have you done that gives you a reason to feel good about yourself?” In a culture where people want to believe they’re wonderful and worthwhile without any basis for such an assessment, Dr. Laura has a completely different approach: self-esteem is earned.

In her books and radio show, she suggests several means of earning the right to enjoy self-respect, and all of them are good ideas from a pragmatic perspective.

Dr. Laura points out that we derive pleasure from having character. We need to choose high moral values and then honor them during times of temptation. She writes, “There is no fast lane to self-esteem. It’s won on . . . battlegrounds where immediate gratification comes up against character. When character triumphs, self-esteem heightens.”{5}

She also says that choosing personal and professional integrity over moral compromise will make us feel good about ourselves in the long run. So will valuing and honoring our responsibilities, which she calls “the express route” to self-esteem.{6} We build self-respect by choosing loyalty, sacrifice, and self-reliance over short-term self-indulgence.{7}

In her book Ten Stupid Things Women Do to Mess Up Their Lives, Dr. Laura astutely demonstrates one of the differences between the sexes: “Women tend to make a relationship their life, their identity, while men make it a part of their lives.”{8} She’s absolutely right. The reason a relationship cannot provide true self-esteem for a woman is the same reason a man’s job or accomplishments can’t do it: it is idolatry to look to relationships or accomplishments for meaning and purpose. God will never honor our false gods.

But self-esteem is only part of the equation for a healthy view of ourselves. Self-esteem is how we feel about ourselves; it needs to be built on the foundation of how we think about ourselves, which is our sense of self-worth. How valuable am I? What makes me significant? It doesn’t matter how good we feel about ourselves if on a purely human level, we’re in actuality worthless.

Pastor Don Matzat tells of a woman who came to him complaining, “I feel like I am completely worthless.” He blew her away with his response. Gently and slowly, he said, “Maybe you are completely worthless.”{9} Are you shocked? This lady was. But it’s true. We are only valuable because God made us, not because of anything within ourselves. We are infinitely precious because He made us in His image, able to be indwelled by God Himself. And He proved our value by paying an unimaginable price for us: the lifeblood of His very Son. Apart from God, we are completely worthless.

C. S. Lewis put it so well:

Look for yourself and you will find in the long run only hatred, loneliness, despair, rage, ruin and decay. But look for Christ and you will find Him, and with Him everything else thrown in.{10}

Dr. Laura’s right: we earn our self-respect. But our sense of worth is one of God’s great gifts to us, because He’s the one who determines our value.

Man as a Moral Creature

If you call Dr. Laura’s radio program, the screener will ask, “What is your moral dilemma? What is the issue of right and wrong that you want to discuss?” Zeroing in on moral problems and not psychological ones sets her call-in talk show apart from most others. Dr. Laura sees man as a moral creature, capable of choosing good and evil. This is what she wrote in her book, How Could You Do That?:

Why do people do good things?

In contrast to all other creatures on earth, only humans measure themselves against ideals of motivation and action. We are elevated above all other creatures because we have a moral sense: a notion of right and wrong and a determination to bring significance to our lives beyond mere existence and survival, by actions that are selfless and generous.{11}

It’s true, we are indeed elevated above all other creatures by our moral sense. We are far, far more than animals. But where does that morality come from?

Human beings are moral creatures because God created us in His image. That means we can choose between good and evil because God chooses between good and evil. We can think on a higher level, contemplating abstracts and ideals like goodness and nobility, because our minds are a reflection of God’s unimaginably complex mind. We can choose to love others by serving them sacrificially because that’s what God is like, and He made us like Himself. Dr. Laura thinks it’s because we’re lapsing into our animal natures.{12} But we are not the product of evolution. We were never animals. People do bad things because we are born as fallen image-bearers. I love the way Larry Crabb described it: “When Adam sinned, he disfigured both himself and all his descendants so severely that we now function far beneath the level at which we were intended. We’re something like an airplane with cracked wings rolling awkwardly down a highway rather than flying through the air. The image has been reduced to something grotesque. It has not been lost, just badly marred.”{13} But our airplanes keep wanting to wander off the runway and go our own way because we let our flesh rule us. That’s why we do bad things.

Why do people do bad things?

But although Dr. Laura is right about man being a moral creature, she misses the boat on what it means to be human:

When Adam and Eve were in the Garden they were not fully human because they made no choices between right and wrong, no value judgments, no issues of ethics or morality. Leaving Eden, though, meant becoming fully human.{14}

They certainly did make a moral choice in the Garden. They chose wrong over right and chose disobedience over fellowship with God. Actually, when Adam and Eve were still living in the Garden, they were more fully human than we’ve ever been since, because God created man sinless, perfect and beautiful. When we look at the Lord Jesus, the Second Adam, we see just how sinless, perfect and beautiful “fully human” is.

Dr. Laura is right to insist that we see ourselves as moral creatures, because a moral God has made us in His image.

Dr. Laura’s Wisdom

Dr. Laura’s strong positions on certain topics has made some people stand up and applaud her while others fume in frustration at her bluntness.

She makes no bones about the sanctity of marriage and that sex belongs only within a committed relationship sealed with a sacred vow. People living together and having sex without marriage are “shacking up.” She’s right because God ordained sex to be contained only in the safe and committed relationship of marriage.

Another of her well-known positions is that abortion is wrong because it’s killing a baby. The much better alternative is adoption. She gets particularly frustrated with women who say, “Oh, I could never do that. I could never give up my baby once it was born.” Her answer to that is, “You can kill it but you can’t wave goodbye?” Here again, she’s right because abortion is the deliberate taking of a human life. God’s Word clearly commands us not to murder (Ex. 20:13).

Her strong views on abortion continue in her commitment to children, and her disdain for the way so many parents indulge their own whims and agendas at the expense of their kids. In a day when divorce is so prevalent, she makes an impassioned case for doing what’s best for the children, with parents remaining active and involved in the raising of their kids. She believes that the family is the cornerstone of civilization, and this is consistent with the biblical view starting right in the first chapter of Genesis.(Gen. 1:28)

Part of the way parents should take care of their children is to make sure they raise them in a religious faith shared by both parents. Dr. Laura warns people not to enter into interfaith marriages because usually the kids end up with no religion at all. Both the Old and New Testaments warn against being unequally yoked; God knows it’s a recipe for heartbreak at best and disaster at worst.

She shows practical wisdom in many ways. She makes a distinction between those who are evil and those who are merely weak. In the same way, the book of Proverbs goes into great detail about the difference between the wicked and the fool.

Another evidence of her wisdom is her response to the fact that some people are uncomfortable keeping secrets, believing it’s dishonest to not tell everything you know. Dr. Laura says there is a difference between maintaining privacy and withholding truth. The question to ask is, “Will this benefit the person I tell?” If not, don’t tell. The reason this works is that this is how God operates. Everything He tells us in His Word is truth, but it’s not exhaustive truth. Plus, God doesn’t owe it to us to tell us everything He knows, and He’s not being dishonest when He keeps information from us, like the “whys” of our trials and sufferings, or the exact details of how the endtimes will play out.

Finally, Dr. Laura exhorts people to choose “as if” behavior. “What a radical idea: choosing how to behave regardless of how you feel–and discovering that behaving differently seems to change how you feel.”{15} In 2 Corinthians 5:7 we are told to “walk by faith, not our senses” (a paraphrase), which is another way of urging us to act as if something were already true instead of being limited by our feelings. I do love Dr. Laura’s practical wisdom.

Where Dr. Laura’s Wrong

Most of the time, Dr. Laura’s views are right on the mark because they are consistent with the laws and values of Scripture. A fairly recent convert to conservative Judaism, she is still developing her own belief system, yet she can be fair and open- minded in considering other viewpoints. But there are some areas where she departs from the Bible’s teachings.

For example, Dr. Laura believes that all religions are equally effective for establishing morality. If a young mother calls, looking for a religion in which to raise her children, Dr. Laura doesn’t care if it’s Hinduism or Islam or Presbyterianism, just as long as there is a religion. To her the issue is what works, or what seems to work, and most religions are the same to her in the area of shaping behavior. On the other hand, the truthfulness of religious claims is apparently not as important to her. Yet only one religion offers a personal relationship with God on His terms, by His own definition. Only one religion is God reaching down to man: Christianity, with its roots in Judaism.

Dr. Laura misunderstands biblical Christianity. She rejects the notion that Jews can believe in Christ. Many rabbis teach that to be Jewish is to reject Jesus as Messiah; they teach that Jesus is the God of the Gentiles. Two thousand years of unjust persecution feeds a heartbreaking “anti-Jesus” mentality. But Jesus Christ was a Jew, and almost all of the first believers were Jewish. As one messianic rabbi put it, to believe in the Jewish Messiah is the most Jewish thing someone can do!{16} Dr. Laura is mistaken in her belief here. When a Jew trusts Christ as Savior, he does not stop being Jewish. What he discovers, in an intensely personal way, is that Judaism is the root, and Christianity is the fruit. He feels “completed” in ways many Gentiles never can.

What is the purpose of life? Dr. Laura has told many people who are floundering without personal meaning that they need to find their niche in life to do their job, which is to perfect the world. This sounds noble . . . but there is nothing in Scripture that calls us to perfect an unperfectable world. In fact, God plans on scrapping the whole thing and starting over (Rev. 21:1). Perfecting the world is not our purpose in life: the reason we are here is to bring glory to God (Eph. 1:6,12,14).

One other area where Dr. Laura misses the boat is in dealing with guilt. I remember one caller who was filled with remorse and regret over her abortion, and she asked what to do with her guilt. But since Dr. Laura’s belief system doesn’t offer a way of handling it, she advised the woman to just carry the guilt. This is her usual advice in such circumstances because she believes the person will learn a deep life lesson from the continual pain. I grieve that she has no understanding of the cleansing that comes with Christ’s forgiveness. Jesus paid for our sins on the cross, and when we come to Him in belief and trust, He not only forgives the sin but cleanses us of the guilt. We don’t have to carry guilt that He washed away!

There are a few subjects where Dr. Laura departs from the Scriptures, most notably about Jesus and salvation, and we can’t agree with her. But for the most part, as far as her positions and beliefs, Dr. Laura is usually right, and I think she honors God as she proclaims His laws and ways. I just pray she will respond to the light of the WHOLE truth.

 

Addendum on why I left out Dr. Laura’s views on homosexuality

Notes

1. Laura Schlessinger, How Could You Do That? (New York: HarperCollins, 1996), p. 8.

2. Ibid., p. 134.

3. www.drlaura.com/about/

4. “No Whining!,” U.S. News and World Report, 14 July 1997.

5. How Could You Do That?, p. 152.

6. Laura Schlessinger, Ten Stupid Things Women Do to Mess Up Their Lives (New York: HarperCollins, 1995), p. 171.

7. Ibid., p. 157.

8. Ibid., p. 189.

9. Don Matzat, Christ Esteem (Eugene, Ore.: Harvest House), p. 173.

10. C. S. Lewis, Mere Christianity.

11. How Could You Do That?, p. 26.

12. Ibid., p. 187.

13. Larry Crabb, Understanding People (Grand Rapids, Mich.: Zondervan, 1987), p. 87.

14. How Could You Do That?, p. 93.

15. Ibid., p. 257.

16. Personal conversation with the staff of Baruch Ha Shem, a messianic congregation in Dallas, Texas.

 

© 2001 Probe Ministries.

Sue Bohlin’s article, originally written in 1995, asks, How should Christians deal with this new culture force? There are many worthwhile places on the Internet for believers, and this essay is heavily documented with the electronic addresses. The dangers of pornography and unwise intimacy with computer-mediated relationships are also discussed.

An Exciting Technology

The internet is a cultural force that is changing the way we live and communicate, but many people don’t understand it. In this essay we’ll examine the Internet as a tool for Christians to use to the glory of God while at the same time employing discernment to be wise in our use of a most exciting technology.

The internet is like our highway system, only it includes both the destinations as well as the roadways. Just as you can travel in a car over a series of connected interstates, state highways, city streets, farm-to-market roads, and gravel paths, the internet lets you travel electronically through a network of computers that lets you get just about anywhere in no time flat. The internet also includes the destinations in your electronic travels, much like different kinds of malls, where the stores are right next to each other. There are entertainment malls, where you can see pictures ranging from fine art in the Louvre (www.louvre.fr) to breaking news stories,{1} watch video clips of live performances, and listen to speeches, {2} music,{3} and radio stations on the other side of the globe (www.radio.com or www.christianradio.com). There are information malls where you can do research and gather information on everything from Caribbean vacations to the Crusades to castles.{4} There are library malls where, instead of books, you can get files of everything from games to computer software to historical documents.{5} And there are conversation malls where you can talk to people across town or around the world.{6}

The internet also provides almost instantaneous electronic mail, or e-mail, which allows people to communicate so quickly, easily, and cheaply that e-mails now outnumber physical mail aptly nicknamed “snail mail.” You don’t have to track down paper and pen, handwrite the note or letter (and these days, legible handwriting is becoming all too rare), find a stamp and then walk it to a mailbox. Instead, those who can type find that it’s a lot faster to zip off a letter at a keyboard, type in an e-mail address, hit the “send” button, and bam! Your letter is in the other person’s mailbox waiting for them to log on and read it.

You can also subscribe to electronic, automated mailing lists, which are a blend of newsletter and discussion group devoted to a single, specialized topic. My friend Bill, whose 8-year-old daughter Cheska lost a courageous battle with cancer, was grateful for the Brain Tumor list.{7} Subscribers to this list are people with brain tumors, those whose families or friends have brain tumors, and health-care professionals who treat these patients or do research into the disease. Bill gleaned exceedingly valuable information and leads on research and therapies. He also gave and received support and encouragement from this virtual community of people bound by a common tragic bond.

The instant, easy communication of e-mail also made it possible for Cheska to receive prayer support from literally around the world. By sending prayer updates to a little more than 200 people, her father discovered that by word of mouth and computer, thousands of people all over the globe prayed for her. I discovered that same wonderful phenomenon when sending out requests for prayers and cards to the Barbershop (singing) community for my father during his battle with cancer, and he was delighted to receive encouragement from all sorts of people he didn’t know.The internet is one of the most exciting developments that the world has ever seen. Many Christians are both fearful and ignorant of it, though we don’t have to be. Like any other kind of technology, the internet is morally neutral. It’s how we use it or abuse it that makes the difference.

Home-Schoolers and Missionaries

The technology of the internet has been a tremendous boon to families. Many of them have discovered that the internet’s rich informational resources have provided a way to share common interests. One father and his son like to surf the World Wide Web to explore their passions for the Civil War and astronomy.{8} Another father-son duo used the internet to decide what historical places they would visit while planning a battlefield tour. Many families have enjoyed researching their vacation destinations before leaving home. In our family, we used the internet to learn as much as we could about Costa Rica before our son headed there on a missions trip. Our other son, researching a paper for school on the artist M.C. Escher, found biographical information and examples of his artwork on the World Wide Web. It yielded excellent information and saved us a trip to the library, making both of us happy campers!

Many home-school families have discovered the benefits of the internet. There is a great deal of information online that can supplement lessons and provide resources for the parent teacher. Online encyclopedias,{9} newspapers and libraries{10} offer more information to home-schoolers than has ever been available before. But for many families, the best part of the internet (as well as forums on the online services like CompuServe and America Online) is the support and interaction they can enjoy with other home-schoolers. Families in the most remote corners of Canada can enjoy an electronic camaraderie with those in suburban Atlanta and even military families in Germany. They share insights and experiences with each other as well as brainstorming together on problems and challenges such as finding a different way to teach a child having trouble grasping a concept, or what to do with a special needs child. “Plugged-in” home-school families report that the encouragement of their online home-school communities is often what keeps them going.

As video capabilities become cheaper and more accessible, home-school families look forward to networking with others in some learning exercises. A family’s geographical location won’t make any difference in a virtual (electronic) classroom.

For missionaries and mission organizations, the internet has become a huge blessing. Radio and satellite links give missionaries in even the most remote outposts access to instant, inexpensive, reliable communication with their organizations and families via e-mail. The internet has shrunk the world, and missionaries no longer have to feel so isolated. One missionary in the former Soviet Union told me via e-mail that she was very grateful for almost instant access to loved ones as well as mature, wise believers who can encourage and guide her as she deals with the challenges of missions work. But the best thing, she said, was that she can ask people to pray specifically and immediately for needs and problems, and start seeing answers within hours instead of weeks or months. A missionary battling discouragement, homesickness and weakness, not to mention the intensity of spiritual warfare, can summon real-time prayer assistance from the other side of the world and experience very real support and a sense of being truly connected to the larger Body of Christ.

Whether a parent is saying goodbye to a child headed for the mission field, a foreign military post, or even to college in another part of the state, the internet has made it easier to separate knowing they can stay in close contact with their loved ones, in a world that has grown considerably smaller as the internet has grown larger.

Dangers on the Internet

The internet provides a wealth of information, but not all the information is edifying or wise. Much of it is downright silly, but some of it is actually dangerous. Fortunately, you don’t have to worry that you’ll turn on your computer and a pornographic picture will fall out of your monitor into your home; however, porn pushers are getting increasingly aggressive in finding ways to send their pictures to unsuspecting people, often children.

The key to protecting our children from online pornography is the same way we protect them from printed pornography: parental vigilance. Parents need to know what their children are doing at the computer, which is why it’s wise to keep the family computer in a public place. And it’s also wise to become computer and internet literate ourselves. But there are some powerful tools to help parents and schools keep adult-oriented material away from children: software programs that filter out objectionable sites and prevent access to them. There are several filtered internet service providers (ISP), where the filter resides on a remote computer. This is the safest and most effective system, much harder for technically savvy kids and teens to circumvent than a filtering program that you install on your own computer.

Just having a filtering program isn’t enough. Some programs work so poorly that they’re actually worse than nothing at all because they give a false sense of security. Not all filtering software is created equal! Nothing will ever take the place of parental involvement and vigilance, and that will always need to be our first line of defense. But what about when our kids are at school? Administrators are very much aware of the dangers of the internet, while desiring students to have access to the incredible resources it offers. Many school districts are in the process of developing Acceptable Use Policies that will provide stringent parameters for student internet access. It’s essential that parents check on the policies of both their children’s schools and the local public libraries, which often provide unfiltered access to both adults and children out of a misguided (in my opinion) allegiance to the concept of no censorship.

Another danger of a very different kind also requires our vigilance. There are a lot of computer viruses floating around on the internet, which are transmitted when you transfer a file from a remote computer to your own (downloading), or from an infected diskette to a clean one.

A virus is an invisible program, written by programmers ranging from mischievous to mean-spirited, that attaches itself to a file and wreaks some degree of havoc on an unsuspecting person’s computer. It’s important to use software that scans your hard disk and diskettes for viruses and then destroys them. I used to neglect to keep checking my computer for viruses, and when I turned it on the day of Michelangelo’s birthday, March 6, the virus of the same name wiped out all my data—mine and a few other thousand people’s! A little caution goes a long way. Be sure to use, and update, virus protection software by good companies such as Norton or McAfee.

Online Communication

Both Ann Landers and Dear Abby have run an increasing number of letters in their advice columns about spouses who emotionally or physically abandoned their families after meeting people through the computer. Those who have never developed a relationship with someone who lives on the other side of a screen and a telephone line have a hard time understanding how such a thing could happen, but there is an electric thrill in the immediacy of computer communication, as if a radio personality suddenly started conversing with you through your radio.

The dynamics of computer conversation are vastly different from face-to-face discussion. There is no non-verbal element, which comprises 93% of our communication. When body language and tone of voice are missing, and words are all you have to work with, words become much more important. And words, especially those of a direct and personal nature, are very powerful. But words on a screen are enough to allow friendships to sprout up quickly and mature under the right circumstances. Many people count their online friends, some of whom they’ve never met, as among their most cherished relationships. And many Christians are grateful for the depth of fellowship with other believers they have found through the computer.

However, it’s important to understand how online relationships differ from those in the “real world.” Because we have very limited information about the people we communicate with, we project our preconceptions and fantasies onto them, quite unconsciously. Real life can be ordinary and drab compared to the idealized image we relate to on the screen. One person finally realized that the reason she preferred her online friends to her real-life ones was that, as she put it, she “had imbued them with magic.”

That’s why there are emotional potholes in cyberspace. A false sense of emotional intimacy is easily achieved when all you have to work with is words and thoughts and feelings. What is missing is the fullness of another person’s whole personality and the context of his or her three-dimensional life. Therefore, what people experience is generally not true intimacy, although a relationship can indeed be extremely intense and most people are unprepared for the level of intensity that can characterize online communication. Sometimes, though, that experience of emotional intimacy can come at the cost of intimacy in one’s “real life” relationships. Many husbands and wives feel shut out of their spouse’s heart and mind because they spend hours a day at the computer, communing with unseen people with whom they readily share their deepest selves.

Women are especially vulnerable in online communication for two reasons: first, because God made us verbal creatures, and we respond deeply to words. And words are everything in cyberspace. Secondly, women are vulnerable because of the pervasive loneliness in our culture. Even those in marriages and families experience unmet needs for attention, warmth, and interaction. Many women are starving for romance, and any attention from a man can feel like the romance they’re starving for. When a woman receives focused attention from a man who is listening to her heart as well as her words, it can feel like the romance God designed her to receive, and that’s why a frightening number of women become infatuated with men they’ve never even laid eyes on, although this happens to men as well. The word of God tells us to guard our hearts (Proverbs 4:23), and this is wise advice for all online communications and relationships.

Christian Resources

Never before has it been so easy to access so many Christian ministries and their material. It’s now possible for us at Probe to make our radio transcripts available to anyone in the world with internet access, without printing or mailing costs. And internet surfers can stumble across biblically-based, Christian perspectives without even meaning to by using search engines,{11} programs that scour the net for anything they can find on a given subject. For example, someone looking for information on angels will find Probe’s essay{12} right alongside articles from a typically New Age perspective.

If you have a computer, a modem, and an internet provider, you have access to literature and reference works beyond the scope of many libraries. One favorite internet site is the Institute for Christian Leadership’s amazing “Guide to Christian Literature on the Net.”{13} Here you can browse various Bibles, articles, classic essays, creeds and confessions, sermons, and reference works. They also offer the “Guide to Early Church Documents on the Net,”{14} a real find for church history buffs. Wheaton College sponsors the “Christian Classics Ethereal Library (www.ccel.org), offering writings by great saints such as Thomas Aquinas and Augustine, John Calvin and Jonathan Edwards. Their collection of reference works is thrilling to Bible students. Here you can find a concordance, Bible dictionary, a topical Bible, and Matthew Henry’s commentary. One of the best Christian resource is the Bible Gateway (www.biblegateway.com), where you can locate any chapter or verse in the most popular English versions, as well as Spanish, German, French, Swedish, Tagalog, and Latin! If you’re a teacher or pastor, check out the Blue Letter Bible (www.blueletterbible.org) for wonderful study tools.

The internet doesn’t limit itself to what can be seen, though. By downloading the free software program RealAudio (www.real.com), it’s possible to listen to a variety of audio programs. You can hear a sermon by Chuck Swindoll (www.insight.org) or David Jeremiah (www.turningpoint.org). You can enjoy various kinds of music and radio stations, as discussed earlier.

There is a lot of information available to Christians. Want to find a Christian radio station near you or in a city you’ll be visiting? There’s a web site that lists hundreds of them (www.christianradio.com). (a href=”http://youtube.com” target=”_blank” rel=”noopener noreferrer”>YouTube has a dizzying amount of hymns and worship music.

Happy surfing!

Notes

1. For example, Cable News Network’s home page is www.cnn.com. You can also check the websites of newspapers and TV networks and stations.

2. Use a search engine with the keywords “+speech +RealAudio” to see a list of speeches online.

3. Music is such a broad category that your best bet is to use a search engine (see Note 11) to find sites that offer the kind of music you would like to hear, such as “Country Music” or “Gospel Music” or “Japanese Music.”

4. The internet is a mind-boggling collection of information, and search engines—like instant, electronic librarians—are the best way to find information about whatever you’re interested in. See Note 11.

5. These “library malls” are analogous to FTP (File Transfer Protocol) sites.

6. The “conversation malls” are analogous to the old IRC (Internet Relay Channels) rooms, as well as the immensely popular chat rooms now available on the World Wide Web. You can find thousands of them by going to any search engine and typing in “chat rooms” as the keywords. However, be forewarned that these can be dangerous places for children, and I suggest that people stay out of them. This is helpful: www.wikihow.com/Be-Safe-in-the-Chat-Rooms.

7. You can get information about this list, and other like it, by using search engines. For instance, use “brain tumor list” as the keywords to get information on all the lists available for this particular issue.

8. NASA’s home page is www.nasa.gov. Another good route is to go to Google.com and search for Astronomy.

9. You can get either comprehensive or free, but not both. Britannica Online (www.brittanica.com) is comprehensive, but you have to pay a subscription fee to access it. The free encyclopedias are not comprehensive; one place is at www.encyclopedia.com/.

10. The online services are probably the best sources for libraries (files contributed by members), particularly groups on Facebook.

11. There are several search engines available on the Internet, all of which are free. My personal favorite is Google, www.google.com.
Here are some others to try:
Altavista: (Alas, Altavista is no more: digital.com/about/altavista)
Yahoo: www.yahoo.com
Lycos: www.lycos.com
Ask.com: www.ask.com

12. Angels: the Good, the Bad, and the Ugly

13. iclnet93.iclnet.org/pub/resources/christian-books.html

14. iclnet93.iclnet.org/pub/resources/christian-history.html

 

©1995 Probe Ministries, Revised 2020.

Many are calling it one of the bloodiest days in American history. And now we face the prospect that terrorism has become a part of modern life. Crashing planes into buildings, hijackings, bombings, and assassinations on different continents of the world may seem like isolated attacks, but they reflect an easy reliance on violence as a way to promote social, political, and religious change. They are elements of a pervasive “end justifies the means” philosophy being followed to its most perverse conclusions.

Terrorism has become the scourge of democratic governments. According to Rand Corporation expert Brian Jenkins, nearly a third of all terrorists attacks involve Americans. Democratic governments, accustomed to dealing within a legal structure, often find it difficult to deal with criminals and terrorists who routinely operate outside of the law. Yet deterrence is just as much a part of justice as proper enforcement of the laws.

Democratic governments which do not deter criminals inevitably spawn vigilantism as normally law-abiding citizens, who have lost confidence in the criminal justice system, take the law into their own hands. A similar backlash is beginning to emerge as a result of the inability of Western democracies to defend themselves against terrorists.

But lack of governmental resolve is only part of the problem. Terrorists thrive on media exposure, and news organizations around the world have been all too willing to give terrorists what they crave: publicity. If the news media gave terrorists the minuscule coverage their numbers and influence demanded, terrorism would decline. But when hijackings and bombings are given prominent media attention, governments start feeling pressure from their citizens to resolve the crisis and eventually capitulate to terrorists’ demands. Encouraged by their latest success, terrorists usually try again. Appeasement, Churchill wisely noted, always whets the appetite, and recent successes have made terrorists hungry for more attacks.

Some news commentators have been unwilling to call terrorism what it is: wanton, criminal violence. They blunt the barbarism by arguing that “one man’s terrorist is another man’s freedom fighter.” But this simply is not true. Terrorists are not concerned about human rights and human dignity. In fact, they end up destroying human rights in their alleged fight for human rights.

Terrorism has been called the “new warfare.” But terrorists turn the notion of war on its head. Innocent non-combatants become the target of terrorist attacks. Terrorist warfare holds innocent people hostage and makes soldier and civilian alike potential targets for their aggression.

Terrorist groups are not living in fear of their host governments. Instead, law-abiding citizens live in fear of terrorist groups. In one TV interview a Middle Eastern terrorist was quoted as saying, “We want the people of the United States to feel the terror.”

The ability of these groups to carry out their agenda is not the issue. The fundamental issue is how U.S. government leaders should deal with this new type of military strategy. Terrorists have held American diplomats hostage for years, blown up military compounds, and hijacked airplanes and cruise ships. Although some hostages have been released, many others have been killed and the U.S. has been unsuccessful at punishing more than a small number of terrorists.

Although international diplomacy has been the primary means used by the United States against terrorism, we should consider what other means may also be appropriate. In the past, American leaders have responded to military aggression in a variety of ways short of declaring war.

Military strategy must be deployed which can hunt down small groups of well-armed and well-funded men who hide within the territory of a host country. We must also develop a political strategy that will allow us to work within a host country. We must make it clear how serious the United States takes a terrorist threat. American citizens are tired of being military targets in an undeclared war.

Through diplomatic channels we must make two things very clear to the host country. First, they should catch and punish the terrorist groups themselves as civilian criminals. Or, second, they should extradite the enemy soldiers and give them up to an international court for trial.

If the host country fails to act on these two requests, we should make it clear that we see them in complicity with the terrorist groups. But failing to exercise their civil responsibility, they leave themselves open to the consequences of allowing hostile military forces within their borders.

In some cases, an American strike force of counterterrorists might be necessary when the threat is both real and imminent. This should be the option of last resort, but in certain instances it may be necessary. In 1989, for example, Israeli special forces captured Sheik Obeid and no doubt crippled the terrorist network by bringing one of their leaders to justice. Such acts should be done rarely and carefully, but they may be appropriate means to bring about justice.

In conclusion, I believe we must recognize terrorism as a new type of military aggression which requires governmental action. We are involved in an undeclared war and Congress and the President must take the same sorts of actions they would if threatened by a hostile country. We must work to deter further terrorist aggression.

 

©2001 Probe Ministries.

Looking for God

If God had a name, what would it be?
And would you call it to His face?
If you were faced with Him in all His glory,
What would you ask if you had just one question?
Yeah, yeah, God is great.
Yeah, yeah, God is good.

God has made a comeback in pop music in recent years. In her song “One of Us,” Joan Osborne wonders what we might ask God if we stood face-to-face with Him.{1} Writer Tom Beaudoin sees a spilled pitcher of milk in the music video for R.E.M.’s “Losing My Religion” as a symbol of the loss of religious authority in the lives of Gen-Xers.{2} Madonna’s video for the song “Like a Prayer” is full of religious symbolism: an altar, a crucifix, candles, and other icons.{3}

Tom Beaudoin, a member of Generation X himself, says his generation is “strikingly religious.” They express their spirituality through pop culture rather than through institutional religion.{4}The shift from the word religion to spirituality is significant here. Having lost confidence in institutional religion to provide satisfactory answers to important issues, Xers look elsewhere; often mixing ideas and religious expressions from a variety of sources as each person chooses for him or herself what to believe.

Beaudoin says Xers are on an “irreverent spiritual quest.” Feeling abandoned by parents, churches, politicians, and even technology, they seek their own path in finding meaning for their lives. Campus minister Jimmy Long writes, “Xers are twice as likely as people in [the Boomer] generation to be children of divorce. Between 1960 and 1979 the American divorce rate tripled.” He continues, “Fifty percent of today’s teenagers are not living with both birth parents.”{5}

Looking outside the home, Xers feel let down as they look at what the Boomer generation left them.{6} They were alarmed by the TV movie The Day After that was about the results of nuclear war. The spaceship Challenger blew up shortly after takeoff; Watergate was fresh in our cultural memory; environmentalists were pointing to the severe damage to nature caused by technology. Xers thus see themselves as fixers, as those who have to clean up the mess preceding generations made. But since their own backgrounds were often so difficult, many simply hope to take charge of their own lives.

Finding little stability around them to give them any confidence that there is such a thing a objective truth which remains the same, and thus no ultimate truth which makes sense of everything, they feel the burden of providing their own meaning of life and establishing their own moral standards. Jimmy Long quotes Eric, a Gen-Xer who speaks of the stress this puts on him. “There’s too much pressure from outside,” he says.

“Life gets pretty complicated when you have to think carefully about everything you do, deciding for yourself whether it’s right or wrong. In the end there can be so many conflicts going on inside of you that you can’t do anything, it becomes impossible to be happy with what you think at any point.”{7}

As a result of all this, when they want to find their place in this world, Xers turn to friends. Their small communities of friends provide a structure for truth and meaning. Consensus means more with respect to “truth” than logic and facts.{8} “Busters process truth relationally rather than propositionally,” say Celek and Zander.{9} The emphasis on community in Xer culture reveals their desire to get along, not get ahead; to connect, not conquer.{10}

The modernistic search for utopia without invoking God has been turned on its head with the Buster generation. Their horizons and ambitions might be smaller than those of their parents, but they have an openness to the transcendent that their parents didn’t have. Spirituality is now an accepted aspect of life; Xers are open to a sense of fellowship with something bigger than themselves.

In his collection of short stories, Life After God, Doug Coupland allows a man he calls Scout to tell about himself and his small group of friends. Scout tells about the early, carefree days of fun and camaraderie, a time of living in paradise in which “any discussion of transcendental ideas [was] pointless.”{11} As time went by, however, they all saw their dreams fade in the realities of everyday life. Scout had this to say about his life:

Sometimes I want to go to sleep and merge with the foggy world of dreams and not return to this, our real world. Sometimes I look back on my life and am surprised at the lack of kind things I have done. Sometimes I just feel that there must be another road that can be walked–away from this person I became–either against my will or by default. . . .

He continues:

Now–here is my secret: I tell it to you with the openness of heart that I doubt I shall ever achieve again, so I pray that you are in a quiet room as you hear these words. My secret is that I need God–that I am sick and can no longer make it alone. I need God to help me give, because I no longer seem to be capable of giving; to help me be kind, as I no longer seem capable of kindness; to help me love, as I seem beyond being able to love.{12}

This first fully postmodern generation needs to understand that they aren’t alone: we all need God.The good news is that God has not left us wandering in a dark place but has come looking for us. He is not aloof, off making other worlds, or too busy gussying up heaven to notice us down here. He has taken on our flesh and become one of us. What if God was one of us, Joan Osborne? He was! He looked like us, hurt like us, laughed like us. In this article I’m going to look at some of the characteristics of this God who became like us, to show how He has the answers Xers need.

God: A Person Who Sees and Feels

If God had a face, what would it look like?
And would you want to see,
If seeing meant that you would have to believe,
In things like Heaven and in Jesus and the Saints,
And all the Prophets and . . .
Yeah, yeah, God is great.
Yeah, yeah, God is good.
Yeah, yeah, yeah, yeah, yeah” {13}

What does God look like? He doesn’t have a physical body. But what does He “look” like character-wise? Those of us born before Gen-X have a hard time understanding that many in this generation have no real understanding of the God of the Bible, the one in whom we ask them to commit their very souls. Who is this God, anyway? Let’s consider some of His characteristics.

A Person, Not a Force

First of all God is a Person, not some Star Wars “force.” Because we’re created in His image we can learn some things about Him from looking at ourselves. As we are persons, He is a Person. “He possesses life, self-consciousness, freedom, purpose, intelligence, and emotion,”{14} just like us. Thus it could rightly be said that the Old Testament patriarch Abraham could be called “the friend of God” (James 2:23). One cannot be a friend with a “force.” Because God is a Person He can be involved in our lives, unlike a force, which cannot relate to us on a personal level.

One Who Sees . . .

Furthermore, this is a God who sees. The Bible teaches, “The eyes of the Lord are in every place, watching the evil and the good.” (Prov. 15:3) We’re told that He knows completely. God knows when the sparrow falls from the sky; He even knows the number of hairs on our heads! (Matt. 10:29-31)

More importantly, God knows our hearts (Acts 1:24). Those who recognize their need see this as great news. If, on the other hand, this makes us fearful because we know the badness in our hearts, we’re also told that “He knows how we are formed; he remembers that we are dust” (Psa. 103:14). God doesn’t look for those who meet His standard, for none of us can. He looks for the one who will believe and then obey. In fact, it’s at the place of our greatest need that He meets us.

. . . With a Father’s Eyes

Beyond that, God presents Himself to us as a father, as the Father. Unlike many fathers today, God takes His fatherhood seriously. He provides for our needs (Matt. 7:11). Like a shepherd looking for a lost sheep, God looks for the one who strayed away; not wishing that any should remain lost. There’s a story in the New Testament about a father whose younger son asks for his inheritance only to squander it on wild living. He winds up feeding pigs to earn his food. Finally, he comes to his senses and returns home, prepared to be as one of the hired men, to give up his rights as a son. As he is approaching his home, his father sees him coming down the road. In his joy, the father gathers up his robe and runs down the road to embrace the son (and in those days men didn’t typically act in such an undignified way), and he welcomes his son home. The father in the story represents God the Father.

One Who Feels

Even more than seeing, God feels. He truly “knows our pain.” In Jesus, we see a God who weeps over the hardness of His people, who has compassion on those who are sick and on those caught in sin. He knows the feeling of rejection, having been rejected even by those who were close to him. When he was put to death by crucifixion he felt the weight of sin even though he had never sinned. And while bearing our sin, he felt forsaken by God, alienated, as it were, from his own Father.

In short, God is a Person who reveals Himself as the Father who knows all about us, as one who understands our hurts and who cares. This is a God who is in touch. This is a God to believe in.

The God Who Reaches Out

Loves and Cares

The character Scout in Doug Coupland’s book, Life Without God, says he needs God. One reason, he says, is “to help me love, as I seem beyond being able to love.”{15} The implication, of course, is that God has the capacity to help people love. To do this He must be a God of love Himself.

The Bible says that God is love (I John 4:8,16). It is a part of His very nature to love. This love is shown throughout Scripture in God’s dealings with His people. Some critics see God in the Old Testament as angry and vengeful. But they are selectively focusing on the actions of a just and holy God in responding to wrongdoing. They overlook the love of God poured out on His people as He cared for them, protected them, and provided for their needs. Lovingkindness is a word used many times in descriptions of God. “But You, O Lord, are a compassionate and gracious God, slow to anger, abounding in love and faithfulness,” (Ps. 86:15).

This love isn’t just for the elite, for “super people.” God cares for the “regular people.” “For there is no partiality with God,” the Bible says (Rom. 2:11; Acts 10:34). In fact, He chastises His people for treating the influential differently than others (James 2:1-7), and for attending to all their religious duties, but not demonstrating true love to those in need. “Learn to do right!” He says. “Seek justice, encourage the oppressed. Defend the cause of the fatherless, plead the case of the widow” (Isa. 1:17). The second greatest commandment, in fact, is to love our neighbor as ourselves (Luke 10:27-37), and our neighbor is anyone who is in need. Jesus reached out to the outsiders: the prostitutes, the lepers, and the poor. Those who knew their problems were the one’s most drawn to him.

Reaches Out by Identifying and Drawing Near

What this reveals is a God that doesn’t stand aloof, but who draws near. From the beginning of the human race, He has been reaching out to us. When the first people sinned, God took the initiative to repair the breach. He established the people of Israel, and constantly sought after them, even when they were in open rebellion. This was all a precursor to God’s most astonishing move. His love for us was so great that He chose to become one of us; He didn’t stay apart from us, but rather He identified with us in the person of Jesus of Nazareth. Although he was God, He emptied Himself, and was “made in human likeness,” and became a servant (Phil. 2:7).

As the shepherd searches for his sheep, God came looking for us. “Being in very nature God,” the Bible says, Jesus “did not consider equality with God something to be grasped, but made Himself nothing, taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, He humbled Himself and became obedient to death–even death on a cross!” (Phil. 2:6-8). Jesus became a man so he could bring mankind to Himself. And He did it by becoming one of us. This is a God to believe in.

The God Who Receives, Redeems, Reconciles, and Restores

Receives

One of the problems many Gen-Xers have is the feeling that they aren’t acceptable. The child saw the departure of a parent through divorce as a personal rejection. Such familial rejection, whether real or just perceived, colors a child’s attitude about himself and his acceptability. Sadly enough, many Gen-Xers deal with feelings of shame, thinking they aren’t good enough. “If Dad or Mom left, I must not be worth much,” they think.

Even in cases where both parents were present, children were often left to raise themselves because of their parents’ jobs. “They were the first full-blown ‘latchkey children,’” say Celek and Zander, “coming home to a house where nobody was home.”{16} What might at first seem like wonderful freedom often resulted in fear and a sense of aloneness. Even day care wasn’t always enough to relieve the sense of being alone. Again, this felt like abandonment to many kids.

God isn’t like fallen people, however. He receives anyone who will come to Him. He never turns anyone away, and He never leaves. We need not fear enemies from without, difficult tasks ahead, or the lack of provision for our needs (Deut. 31:6; Josh. 1:5; Heb. 13:5). “I will never fail you or forsake you,” is His promise, a promise that has been affirmed by His people for centuries.

Redeems

The value God places on us is revealed by the fact of Jesus’ death by crucifixion. By His death He redeemed us; He bought us out of slavery only to make us children of God. We are no longer “owned” by our old way of life. The slave standing on the block has been bought and paid for–not to remain as a slave but to become a child! The price we couldn’t pay, Jesus did.

Reconciles

Gen Xers can have problems getting close to people because of the rejection they have felt. After all, for many, even parents were aloof from them; why should they get close to others? They may not feel like they can get close to others.

We’re told in the book of Romans that God has taken the initiative to bring us close to Him, to reconcile us to Himself. Whereas formerly we were alienated from Him, now we can come near to Him in open communication. “We have peace with God through our Lord, Jesus Christ,” the apostle Paul wrote (Rom. 5:1). God breaks down the walls for us.

Restores

Once our sin is taken care of through faith in Christ and we are reconciled with God we begin the process of being restored in the image of Christ. There is a fundamental change in us when our spirits are made alive through Christ. Building upon that, the Spirit of God begins slowly changing us from the inside out, conforming us to the image of Jesus, and making us like Him. This restoration will be complete when we are with Him.

Summed Up in the Cross and Resurrection

All this is summed up in the work of Jesus on the cross. He paid the ultimate price for us, and enabled us to be reconciled to the Father. And we’re told that in His death He called all people to Himself (John 12:32). Furthermore, when He rose from the grave, coming to life never to die again, He showed us what our hope is: our own resurrection, revealing our full restoration in His image. This restoration begins here on earth through the work of God’s Spirit in us. It will be made complete when we are raised up, never to die again.

In the life, death, and resurrection of Jesus, we see God receiving, redeeming, reconciling, and restoring. God has done the work. This is a God to believe in.

The God Who Can be Trusted

When those who are the most important to them have lied to people, they become distrustful. David Hocking tells of a woman who, after her parents had divorced, had been put in a special institution. Her parents rarely visited. When she was old enough to be on her own she began wandering from town to town, experiencing abuse and broken promises. As a result she didn’t trust anyone. Rev. Hocking says, “As I began telling her of God’s love for her, she asked, ‘Can He be trusted?’ I answered, ‘Of course. He’s God!’ She countered, ‘Why should I trust Him? Everyone else has let me down!’{17}

What does it take to build trust in a person? Hocking gives three factors: telling the truth, doing what is right and fair, and being reliable. Do these characteristics describe God?

Tells the Truth

Because God is holy or separate from all that is sinful, He is morally pure. As such He cannot lie. “It is impossible for God to lie,” says the New Testament (Heb. 6:18). If He says He will do something, He will do it (Num. 23:19). The people of Israel discovered that God was true to His word in fulfilling His promises. He gave them the land He had promised them, and over and over He spared them when they turned away from Him because of the covenant He had made with their forefathers. And because He cannot lie, those who believe can rest in the promises of His constant presence and of eternity with Him (Titus 1:2; Matt. 28:20).

Does What is Right and Fair

We also can count on God to do what is fair or just. If He couldn’t be depended on to do that, we would have no reason to trust Him. What if He arbitrarily changed the rules on us and judged us by a different standard? A student complains that his teacher grades inconsistently. She seems to be arbitrary in assigning values to projects, and often gives no clear word on what she expects. He says she isn’t being fair. A boss shows favoritism among his employers, advancing those who are his friends, while leaving the truly worthy behind. Not fair, we say.

God is not like this. He plays straight. He tells us what He expects, and He shows no partiality in His judgments. “Righteous are You, O Lord,” says the Psalmist, “and Your laws are right,” (Ps. 119:137). Likewise, He demands justice of us: “How blessed are those who maintain justice, who constantly do what is right,” (Ps. 106:3).

Can Be Depended Upon

Finally, God can be counted on. He is faithful to His word and His character. Knowing what He is like teaches us what He does. And one of His characteristics is being always the same: “For I, the Lord, do not change,” He says (Mal. 3:6). He is the one “who does not change like shifting shadows” (James. 1:17). God is faithful forever to his own nature.

He is also faithful to his decrees and his promises. “I foretold the former things long ago, my mouth announced them and I made them known;” He said. “[T]hen suddenly I acted, and they came to pass,” (Isa. 48:3). He promised Sarah a child in her old age, and He gave her one (Gen. 21:1). King Solomon said, “not one word has failed of all the good promises he gave through His servant Moses,” (1 Kings 8:56).

God can be trusted. He tells the truth, He does what is fair, and He can be counted on. This is a God you can believe in.

Notes

1. Joan Osborne, “One of Us,” on the album Relish, Uni/Mercury, 1995. Downloaded from http://lyrics.astraweb.com:2000/display.cgi?joan_osborne%2E%2Erelish%2E%2Eone_of_us, Feb. 17, 2001.

2. Tom Beaudoin, Virtual Faith: The Irreverent Spiritual Question of Generation X (San Francisco: Jossey-Bass, 1998), 53.

3. Cf. Beaudoin, 74-75.

4. Beaudoin, xiii-xiv.

5. Jimmy Long, Generating Hope: A Strategy for Reaching The Postmodern Generation (Downers Grove: Intervarsity Press, 1997), 43.

6. See Jerry Solomon, “Generation X“, an overview of this generation.

7. Long, 48, quoting Andrew Smith, “Talking About My Generation,” The Face, July 1994, p. 82.

8. Tim Celek and Dieter Zander, Inside the Soul of a New Generation: Insights and Strategies for Reaching Busters (Grand Rapids: Zondervan, 1996), 46.

9. Celek and Zander, 51.

10. Celek and Zander, 31-32.

11. Douglas Coupland, Life After God (New York: Pocket Books, 1994), 273.

12. Coupland, 310, 313, 359.

13. Osborne, One of Us.

14. David Hocking, The Nature of God in Plain Language (Waco, Texas: Word Books, 1984), 65.

15. Coupland, 359.

16. Celek and Zander, 55.

17. Hocking, 145. I am indebted to the author for the outline of this section.

 

©2001 Probe Ministries.

Kerby Anderson shows that economics is an important part of one’s Christian worldview.  Our view of economics is where many of Christ’s teachings find their daily application.

In this article we are going to be developing a Christian view of economics. Although most of us do not think of economics in moral terms, there has (until the last century) always been a strong connection between economics and Christian thought.

If you look at the Summa Theologica of Thomas Aquinas, you find whole sections of his theological work devoted to economic issues. He asked such questions as: “What is a just price?” or “How should we deal with poverty?”

Today, these questions, if they are even discussed at all, would be discussed in a class on economic theory. But in his time, these were theological questions that were a critical and integral part of the educational curricula.

In the Protestant Reformation, we find the same thing. In John Calvin’s Institutes of the Christian Religion, whole sections are devoted to government and economics. So Christians should not feel that economics is outside the domain of Christian thinking. If anything, we need to recapture this arena and bring a strong biblical message to it.

In reality, the Bible speaks to economic issues more than any other issue. Whole sections of the book of Proverbs and many of the parables of Jesus deal with economic matters. They tell us what our attitude should be toward wealth and how a Christian should handle his or her finances. The Bible also provides a description of human nature, which helps us evaluate the possible success of an economic system in society.

The Bible teaches that there are two aspects to human nature. First, we are created in the image of God and thus able to control the economic system. But second, human beings are sinful and thus tend towards greed and exploitation. This points to the need to protect individuals from human sinfulness in the economic system. So Christians have a much more balanced view of economics and can therefore construct economic theories and analyze existing economic systems.

Christians should see the fallacy of such utopian economic theories because they fail to take seriously human sinfulness. Instead of changing people from the inside out as the gospel does, Marxists believe that people will be changed from the outside in. Change the economic base, they say, and you will change human beings. This is one of the reasons that Marxism was doomed to failure, because it did not take into account human sinfulness and our need for spiritual redemption.

It is important for Christians to think about the economic arena. It is a place where much of everyday life takes place, and we can evaluate economics from a biblical perspective. When we use the Bible as our framework, we can begin to construct a government and an economy that liberates human potentiality and limits human sinfulness.

Many Christians are surprised to find out how much the Bible says about economic issues. And one of the most important aspects of the biblical teaching is not the specific economic matters it explores, but the more general description of human nature.

Economics and Human Nature

When we are looking at either theories of government or theories of economics, an important starting point is our view of human nature. This helps us analyze these theories and predict their possible success in society. Therefore, we must go to the Scriptures to evaluate the very foundation of each economic theory.

First, the Bible says that human beings are created in the image of God. This implies that we have rationality and responsibility. Because we have rationality and volition, we can choose between various competing products and services. Furthermore, we can function within a market system in which people can exercise their power of choice. We are not like the animals that are governed by instinct. We are governed by rationality and can make meaningful choices within a market system.

We can also assume that private property can exist within this system because of the biblical idea of dominion. In Genesis 1:28, God says we are to subdue the earth and have dominion over the creation. Certainly one aspect of this is that humans can own property in which they can exercise their dominion.

Since we have both volition and private property rights, we can then assume that we should have the freedom to exchange these private property rights in a free market where goods and services can be exchanged.

The second part of human nature is also important. The Bible describes the fall of the world and the fall of mankind. We are fallen creatures with a sin nature. This sinfulness manifests itself in selfishness, greed, and exploitation. Thus, we need some protection in an economic system from the sinful effects of human interaction.

Since the Bible teaches about the effects of sinful behavior on the world, we should be concerned about any system that would concentrate economic power and thereby unleash the ravages of sinful behavior on the society. Christians, therefore, should reject state-controlled or centrally controlled economies, which would concentrate power in the hands of a few sinful individuals. Instead, we should support an economic system that would disperse that power and protect us from greed and exploitation.

Finally, we should also recognize that not only is human nature fallen, but the world is fallen. The world has become a place of decay and scarcity. In a fallen world, we have to be good managers of the limited resources that can be made available in a market economy. God has given us dominion over His creation, and we must be good stewards of the resources at our disposal.

The free enterprise system has provided the greatest amount of freedom and the most effective economic gains of any economic system ever devised. Nevertheless, Christians often wonder if they can support capitalism. So the rest of this article, we are going to take a closer look at the free enterprise system.

Capitalism: Foundations

Capitalism had its beginning with the publication of The Wealth of Nations, written by Adam Smith in 1776. He argued that the mercantile economic system working at that time in Great Britain was not the best economic foundation. Instead, he argued that the wealth of nations could be increased by allowing the individual to seek his own self-interest and by removing governmental control over the economy.

His theory rested on three major premises. First, his system was based upon the observation that people are motivated by self-interest. He said, “It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.” Smith went on to say that “neither intends to promote the public interest,” yet each is “led by an invisible hand to promote an end that was not part of [his] intention.”

A second premise of Adam Smith was the acceptance of private property. Property was not to be held in common but owned and freely traded in a market system. Profits generated from the use and exchange of private property rights provided incentive and became the mechanism that drives the capitalist system.

From a Christian perspective we can see that the basis of private property rests in our being created in God’s image. We can make choices over property that we can exchange in a market system. The need for private property grows out of our sinfulness. Our sinful nature produces laziness, neglect, and slothfulness. Economic justice can best be achieved if each person is accountable for his own productivity.

A third premise of Adam Smith’s theory was the minimization of the role of government. Borrowing a phrase from the French physiocrats, he called this laissez-faire. Smith argued that we should decrease the role of government and increase the role of a free market.

Historically, capitalism has had a number of advantages. It has liberated economic potential. It has also provided the foundation for a great deal of political and economic freedom. When government is not controlling markets, then there is economic freedom to be involved in a whole array of entrepreneurial activities.

Capitalism has also led to a great deal of political freedom, because once you limit the role of government in economics, you limit the scope of government in other areas. It is no accident that most of the countries with the greatest political freedom usually have a great deal of economic freedom.

At the outset, let me say that Christians cannot and should not endorse every aspect of capitalism. For example, many proponents of capitalism hold a view known as utilitarianism, which is opposed to the notion of biblical absolutes. Certainly we must reject this philosophy. But here I would like to provide an economic critique.

Capitalism: Economic Criticisms

The first economic criticism is that capitalism leads to monopolies. These develop for two reasons: too little government and too much government. Monopolies have occurred in the past because government has not been willing to exercise its God-given authority. Government finally stepped in and broke up the big trusts that were not allowing the free enterprise system to function correctly.

But in recent decades, the reason for monopolies has often been too much government. Many of the largest monopolies today are government sanctioned or sponsored monopolies that prevent true competition from taking place. The solution is for government to allow a freer market where competition can take place.

Let me add that many people often call markets with limited competition monopolies when the term is not appropriate. For example, the three major U.S. car companies may seem like a monopoly or oligopoly until you realize that in the market of consumer durables the true market is the entire western world.

The second criticism of capitalism is that it leads to pollution. In a capitalistic system, pollutants are considered externalities. The producer will incur costs that are external to the firm so often there is no incentive to clean up the pollution. Instead, it is dumped into areas held in common such as the air or water.

The solution in this case is governmental intervention. But I don’t believe that this should be a justification for building a massive bureaucracy. We need to find creative ways to direct self-interest so that people work towards the common good.

For example, most communities use the water supply from a river and dump treated waste back into the water to flow downstream. Often there is a tendency to cut corners and leave the waste treatment problem for those downstream. But if you required that the water intake pipe be downstream and the waste pipe be upstream you could insure less pollution problems. It is now in the self-interest of the community to clean the wastewater being pumped back into the river. So while there is a need for governmental action, much less might be needed if we think of creative ways to constrain self-interest and make it work for the common good.

We can acknowledge that although there are some valid economic criticisms of capitalism, these can be controlled by limited governmental control. And when capitalism is wisely controlled, it generates significant economic prosperity and economic freedom for its citizens. Next, let us discuss some of the moral problems of capitalism.

Capitalism: Moral Critiques

One of the first moral arguments against capitalism involves the issue of greed. And this is why many Christians feel ambivalent towards the free enterprise system. After all, some critics of capitalism contend that this economic system makes people greedy.

To answer this question we need to resolve the following question. Does capitalism make people greedy or do we already have greedy people who use the economic freedom of the capitalistic system to achieve their ends? In light of the biblical description of human nature, the latter seems more likely.

Because people are sinful and selfish, some are going to use the capitalist system to feed their greed. But that is not so much a criticism of capitalism as it is a realization of the human condition. The goal of capitalism is not to change people but to protect us from human sinfulness.

Capitalism is a system in which bad people can do the least harm, and good people have the freedom to do good works. Capitalism works well if you have completely moral individuals. But it also functions adequately when you have selfish and greedy people.

Important to this discussion is the realization that there is a difference between self-interest and selfishness. All people have self-interest and that can operate in ways that are not selfish. For example, it is in my self-interest to get a job and earn an income so that I can support my family. I can do that in ways that are not selfish.

Adam Smith recognized that every one of us have self-interest and rather than trying to change that, he made self-interest the motor of the capitalist system. And before you react to that, consider the fact that even the gospel appeals to our self-interest. It is in our self-interest to accept Jesus Christ as our savior so that our eternal destiny will be assured.

By contrast, other economic systems like socialism ignore the biblical definitions of human nature. Thus, they allow economic power to be centralized and concentrate power in the hands of a few greedy people. Those who complain of the influence major corporations have on our lives should consider the socialist alternative of how a few governmental bureaucrats control every aspect of their lives.

Greed certainly occurs in the capitalist system. But it does not surface just in this economic system. It is part of our sinfulness. The solution is not to change the economic system, but to change human nature with the gospel of Jesus Christ.

In conclusion, we may readily acknowledge that capitalism has its flaws as an economic system, but it can be controlled to give us a great deal of economic prosperity and economic freedom.

©2001 Probe Ministries.

The Loss of the Virtue of Modesty

This article is an examination of Wendy Shalit’s book A Return to Modesty: Discovering the Lost Virtue. The book was written in 1999 and addressed to her “parents, and anyone who has ever been ashamed of anything.” A Return to Modesty is an examination of public and personal attitudes toward the problems faced by young women at the end of the twentieth century, and the beginning of the twenty-first.

Shalit’s starting point is the change from a healthy modesty toward sexual experience to a sheer embarrassment at the lack of experience. Her book is not a call to a prudish, Victorian sexuality, but a reminder of the value inherent in female modesty and the rewards for those who wait until marriage to become sexually active. Arguing against a culture which systematically attempts to rid us of our romantic hopes and natural embarrassments, Shalit offers young women an open invitation to cultivate one of the most feminine of all virtues, and to do so without shame or regret.

A Return to Modesty is divided into three parts: the first concerns our present view of sexual modesty and the problems with this view. The second section surveys the intellectual battles which led to our present situation. And the third is a look at women who are saying “no” to contemporary values and returning to an earlier conception of modesty.

The War on Embarrassment, the title of the first chapter, looks at the early and middle ’80s when sex education in grade schools was beginning to become more commonplace in the United States. Young girls ten and eleven years of age sat in mixed company as instructors discussed the particulars of intercourse, venereal disease, and birth control. The result, argues Shalit, is that subjects that had been discussed privately among the separate genders are brought into the open in such a way that all modesty is systematically removed. Preteen girls are taught to be ashamed if they are embarrassed, and embarrassed if they are ashamed. The ensuing confusion leads to a schizophrenic approach to sexuality which will follow the young girl through puberty and into young womanhood.

The impact of this early exposure to sexuality is discussed in the second chapter, Postmodern Sexual Etiquette. Here the modern dating scene is shown to be a direct revolt against the supposedly debilitating sexual disease of Puritanism and the Judeo-Christian ethic.{1} The traditional maturation cycle of courtship, love, and marriage has been replaced by a sequence of hook-ups, dumpings, and post-dumping checkups. The result, which we will discuss, has been that women are generally disrespected, trivialized, and abused in ways that should concern us all.

The Normalization of Pornography

As we continue our examination of modesty, I would like to cover the statistical fallout from our behavior during the last half of the century.

Stalking, rape, and harassment of women in the work place and at home all increased dramatically during the latter part of the twentieth century. But nothing is as alarming an indicator, says Shalit, as the “normalization of pornography.”{2} The contemporary debate is little more than a “ping-pong” game over censorship with feminists and conservatives crying “yes,” and the civil libertarians volleying back “no.” What is missing is the realization of how our views of pornography have shifted and a recognition of the impact that this has on the lives of ordinary men and women.{3}

One indicator of our growing acceptance of recreational pornography is the increase in strip clubs in the past decade, up over 100 percent from 1992. Strippers have become a kind of cultural wallpaper, and are present to such an extent that they are no longer shocking.{4} Women who object to their husbands and boyfriends looking at porn are accused of being prudish and full of hang-ups. The result has been a plethora of diseases and disorders as women attempt to look like the airbrushed super models seen in magazines and film.

A young woman named Jennifer Silver was concerned that her boyfriend was reading Playboy magazine, but she and her friends were reluctant to say anything which would make them seem prudish or un-cool. In a porn-friendly culture Miss Silver’s opinion was only valued if it was sympathetic to the norm. She said in an article to Mademoiselle magazine:

The real reason I hated Playboy was that the models established a standard I could never attain without the help of implants, a personal trainer, soft lighting, a squad of makeup artists and hairdressers, and airbrushing. It’s a standard that equates sexuality with youth and beauty. I didn’t want my boyfriend buying into Playboy’s definition of sexuality.{5}

Her boyfriend discontinued his reading in light of Miss Silver’s observations, but many men, even Christian men, do not see the harm in this kind of indulgent and sinful behavior.

It is not enough to say we want to return to a more modest culture; we must actively strive to create such a culture. If women are ever going to be able to be modest, men will have to value that modesty, and one way to do so is by allowing women to be who they are and not place impossible demands on them.

The Intellectual Landscape

In part two of her book Shalit takes aim at the intellectual battles which have led to the present crises in virtue. Under the guise of “being comfortable with our bodies,” our universities, advertising companies, and even fellow Christians have urged women in the last half century to “let it all hang out.” Indicative of this attitude is a quote from Bazaar, a leading women’s magazine, in response to a cover which offended some readers:

The barely revealed breast on our August cover wasn’t meant to offend. It was meant to celebrate the beauty of the female form. Bazaar believes that women should feel comfortable with their bodies.

The response to this reader’s letter was in effect saying that, if one should choose to be modest, then it is a reflection of not being “comfortable with one’s body.” The result is that we’ve become so comfortable with the body that people feel free to dress immodestly from the beach to the grocery store.

Shalit continues her examination of the intellectual landscape of modesty with a glimmer of hope based on nation-wide surveys in some of the most prominent women’s magazines. Her findings are that 49 percent of women wish they had slept with fewer men, and the happiest women were those who had the fewest partners.{6} In addition to these observations, one could add that the same women’s magazines that frequently advocate a more progressive and immodest lifestyle are also full of the confessions of women who have low self-esteem and feel that they are ugly and do not measure up to an increasingly critical society.

Following the statistical surveys, Shalit examines the idea of “male obligation.” In an unusual turn she says that it is difficult to expect men to be honorable. Many women send messages that men are no longer expected to behave like gentlemen.{7} The short skirts, plunging necklines, and pouty lips so popular today are an invitation for men to stare at and perceive women as objects. The honor women want from men, argues Shalit, begins with the signals that women send. Those interested in a clear guide to a return to modesty, in their own lives or that of their friends and daughters, will find such a guide in Shalit’s book A Return to Modesty.

Modest Dress

In an effort to find a way back to a more modest approach to sexuality, Shalit turns to some themes common in most religions. First she makes the observation that there is almost unanimous agreement among religions that modesty is inextricably linked to holiness.{8} In the first of several examples, Shalit quotes Christ’s admonition: “Blessed is he that watcheth, and keepeth his garments, lest he walk naked and then see his shame.”{9} After this she recalls the occasion when Moses covers his face, and is afraid to look upon God. Finally, she considers the account of Isaiah when he sees the fiery angels surrounding the throne of God, and four of the six angels’ wings are not functional because they are used to cover their feet. The rationale, says Shalit, is that in the presence of the Holy One, they should cover themselves.

In the section titled The Return to Modest Dress, Shalit documents the changing trends in women’s dress. She discusses how women who have rebelled against the immodest dress characterized by spandex, push-up bras, and bikinis have found a new self-respect they never knew was available. In addition to this, these same women have found that they are attracting the kind of men they really desire as opposed to men who approach them for their outward beauty alone.

There is a difficulty for young women who choose to be a part of the counter-culture of modesty Shalit is advocating. We live in a time when the loss of one’s virginity is considered a right of passage into maturity. Young women who choose to hold on to their virginity are often ostracized by other girls who wish to have partners in their loss. The result is that one must frequently choose between the loss of innocence, or the loss of fellowship with one’s peers. This is a tragic choice to ask of a young, teenage girl who desperately wants to be accepted.

The problem is not confined to young women alone, but is played out among more adult women with the same dire consequences. Men no longer have to marry a woman to get them to sleep with them and the result has been a growing hostility toward the institution of marriage.{10} The power to say “no” that women once collectively possessed, has been surrendered to the point that it is very difficult to reclaim. Shalit’s book shows the way out of a dark forest of our own making.

How To Get There

“Loss of innocence is nothing new,” writes Shalit, “but it is our assumption that there is now nothing to lose.”{11} We frequently act as though previous generations have decided that young women need not value their innocence, and we are powerless to resist the pressures of society. However, we are told exactly the opposite throughout the Scriptures. We are told that we can, and must, resist the world. We are told that the individual can choose to behave differently than societal norms. And, we are reminded that the failure to resist the temptations and standards set by secular society is sin.

The first thing we must do in order to return to a more modest society is to believe that it is possible, and to voice our desires for such a return actively. The second thing we must do is realize that cultures differ about what exactly is modest. Shalit cites examples of eighteenth century France where women would not bare their shoulders, Chinese women shy about their feet being exposed, and native women of Madagascar who would “rather die of shame than expose their arms.”{12}

Shalit proposes that we listen to the universal instinct within us which has been systematically suppressed. We know that we are naturally shy and sensitive to some things and should sometimes, but not always, cultivate our reservations rather than trying to overcome them. Quoting Francis Benton, Shalit writes:

Specific rules about modesty change with the styles. Our Victorian ancestors, for instance, would judge us utterly depraved for wearing the modern bathing suit. Real modesty, however, is a constant and desirable quality. It is based not on fashion, but on appropriateness. A woman boarding a subway in shorts at the rush hour is immodest not because the shorts themselves are indecent, but because they are worn in the wrong place at the wrong time. A well-mannered and self-respecting woman avoids clothes or behavior that are inappropriate or conspicuous.{13}

In order for society, and especially Christians within a secular and hostile society, to return to modesty we must be willing to look a little awkward in our actions and appearances. God has called us to be a strange and peculiar people for His purposes. One of the easiest and most influential ways to do this is through our outward appearances and actions. We should return to modesty before it really is too late.

Notes

1. Wendy Shalit, A Return To Modesty: Discovering the Lost Virtue (New York: The Free Press, 1999), 26.
2. Ibid., 49-54.
3. Ibid., 49.
4. Ibid.
5. Ibid., 52.
6. Ibid., 90.
7. Ibid., 104-105.
8. Ibid., 218.
9. Rev. 16:15.
10. Shalit, 227.
11. Ibid., 241.
12. Ibid., 232.
13. Ibid., 232.
©2000 Probe Ministries.

Probe founder Jimmy Williams examines the charge that Christianity has been detrimental to society, providing evidence for the contrary–that it has been a force for good.

Introduction

W.E.H. Lecky has commented on the Enlightenment that “The greatest religious change in the history of mankind” took place “under the eyes of a brilliant galaxy of philosophers and historians who disregarded as contemptible an Agency (Christianity) which all men must now admit to have been . . . the most powerful moral lever that has ever been applied to the affairs of men.”{1}

And yet, the West is in the process of abandoning its Judeo-Christian base which was the very source of this social development (Is this good or bad? Can we even ask such questions of history?).

The Negative Charge:
Christianity has been a repressive force against the advancement of civilization.

A. Karl Marx termed Christianity an opiate of the masses, a tool of exploitation.

B. Sigmund Freud called Christianity an illusion, a crutch, a source of guilt and pathologies.

C. Bertrand Russell: “I say quite deliberately that the Christian religion, as organized in its churches, has been and still is the principal enemy of the moral progress in the world.”{2}

D. Arnold Toynbee: “When the Greco-Roman world was converted to Christianity, the divinity was drained out of nature and concentrated in a single, transcendent God. Man’s greedy impulse to exploit nature used to be held in check by his awe, his pious worship of nature. Now monotheism, as enunciated in Genesis, has removed the age-old restraint.”{3}

E. Gloria Steinem observed that human potential must replace God by the year 2000.

F. Lyn White: “Christians, in absolute contrast to ancient paganism and Asia’s religions, not only established a dualism of man and nature, but also insisted that it is God’s will that man exploit nature for his proper ends.”{4} “The crisis will not abate until we reject the Christian axiom that nature has no reason for existence save to serve man.”{5}

Summary: Christianity. . .
1. Is a crutch
2. Impedes science
3. Is a source of bigotry
4. Causes wars
5. Causes pollution and animal extinction
6. Contributes to the population explosion
7. Causes inflation.

Analysis of the Charges

(Unfortunately, some of the charges are true.)

A. The church, as an institution, has not always been a positive influence for social change.

1. Two major errors:

Platonism — The spiritual sphere is the real world. Matter is evil. Thus, the body is the prison of the soul. This sacred/secular distinction has resulted in the “pie in the sky” religion which has at times not been concerned about social reform.

Humanism — Views the physical and social needs of man as the only importance. The institutional church has, at times, failed at preaching regeneration.{6}

2. Jesus was concerned for the total man. Should we put a “new suit” on the man, or a “new man” in a suit? Jesus would have done both—put a new suit on a new man! (See the Gospels).

B. When the church is assimilated by the culture in which it finds itself, it loses its cutting edge. Example: Under Constantine in the 4th century, “The church became a little worldly and the world became a little churchy.”

C. The institutional church and true Christianity are not always synonymous. Professing Christians many not live up to the ideals and practices of its Founder (“Faith without works is dead,” James 2:26).

1. Renaissance popes are not Christianity; St. Francis of Assisi is.

2. Pizarro and Cortez are not Christianity, Bartolome de Las Casas is.

3. Captain Ball, a Yankee slave captain, is not Christianity, Wilburforce is.

D. Jesus Himself foretold that “tares” would be won among the “wheat.” (Matt. 13:25-39 ff).

Christianity’s Positive Impact

A. The Rise of Modern Science

1. Science rose in the West, not in the East. Why?

2. Whitehead and Oppenheimer insisted that modern science could not have been born except in a Christian milieu.

3. Many pioneering scientists were not only theists, but Christians: Newton, Pasteur, Kepler, Paschal, Fleming, Edwards.

4. Concepts conducive to scientific inquiry were expressly Christian:

a. Positive attitude toward the world.

b. Awareness of order (i.e. cause/effect, cf. Rom. 1:20).

c. Views of man as a superintendent of nature.

d. Positive attitude toward progress (“Have dominion . . .” [Gen. 1:28ff])

B. The Development of Higher Education

1. The Puritans were 95 per cent literate.

2. The University movement and the quest for knowledge (Berkeley, Descartes, the British Empiricists, Locke & Reid).

3. 100 of the first 110 universities in America were founded for the express purpose of propagating the Christian religion.

4. The American university emerged from American Seminaries (Witherspoon, Princeton; Timothy Dwight, Yale).

C. Christianity and the Arts: the influence has been so broad as to be inestimable.

D. Social Change

1. Means of Social Change

a. Reform—moderately effective, but slow. Not always good.

b. Revolution—more rapid, but usually bloody.

c. Regeneration—Changing persons changes society. Jesus said, “Except a man be born again, he cannot see the kingdom of God. . .That which is born of flesh is flesh: that which is born of spirit is spirit” (John 3:3,6). Paul spoke of the Christian rebirth in this way, “Do not be conformed to this world-system, but be transformed by the renewing of your mind . . .” (Romans 12:2).

d. There is a difference between professing Christianity and possessing a personal relationship with Christ.

2. Examples in the Early Church

a. In 252 A.D., the Christians of Corinth saved the city from the plague by responding to the needs of those who were simply dragged into the street.

b. In 312 A.D., half of the Roman Empire came under the political and social influence of Christianity under the rule of Constantine.

c. Early Christians stood in opposition to infanticide, degradation of women, gladiatorial combats, slavery, etc.

3. Examples in the Middle Ages (Consider the Monks, not the knights.)

a. Monasteries served as hospitals, places of refuge.

b. Monastic schools trained scribes to preserve manuscripts.

c. Monasteries also developed agricultural skills and knowledge.

d. The Scholastics remain a pivotal period of intellectual growth.

e. A time of major artistic development: architecture, music, literature.

4. Examples during the Reformation

a. A myriad of forces were at work in the vast social and religious shift known as the Reformation (i.e. Luther, printing, Gutenberg Bible).

b. Calvin and the other reformers must not be ignored. Says Fred Graham in The Constructive Revolutionary, “Economic, scientific, and political historians . . . generally know little about Calvin’s own secular ideas. They assume that it was simply the rupture with tradition made by Calvinists which produced certain changes of life-styles which, in turn, affected society in Protestant countries in later centuries. But the heart of this study shows clearly that Calvin himself was aware of the epochal character of his own (social and economic) teaching and of the transforming implications of the Genevan pattern which he had a hand in forming” (11).

5. Examples in Colonial America.

a. The First Great Awakening (1725-75) raised up many American universities. 100 of the first 110 American universities were founded expressly founded for the purpose of training men to propagate the Christian faith.

b. American educational and political systems, Christian influences.

1) Colonial education was classical and Christian, with the Bible and its principles primary to all learning. The New England Primer appeared about 1690 and was almost universally adopted. It was the chief beginning reading book for American schools for over 100 years. The contents clearly show its religious character and purpose which included forty pages containing the Westminster Shorter Catechism.

2) Framers of the Constitution and Declaration of Independence. The vast majority at the Constitutional Convention (55 delegates) were members of Protestant churches: 28 Episcopalians, eight Presbyterians, seven Congregationalists, two Lutherans, two Dutch Reformed, two Methodists, two Roman Catholics, three Deists, one unknown.

c. The Wesley-Whitefield revivals resulted in millions of Christian conversions. Wesley, the founder of Methodism, was converted after hearing the preface of Luther’s commentary on Romans read at Aldersgate: “About a quarter before nine, which they were describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, and Christ alone, for my salvation, and an assurance was given me that He had taken away my sins, even mine.”

d. Wesley preached the social responsibilities of Christian piety:

1772 – Slavery was judicially excluded from England, 14,000 freed

1792 – Conditions aboard slave ships were regulated by law

1808 – The English slave trade was abolished.

1831 – All European slave trade abolished. England spent 15 million pounds for enforcement, even making payments to Spain and Portugal to stop the trade.

1833 – Slavery abolished in British Empire: 45 million pounds paid in compensation to free 780,933 slaves. Wilberforce, along with Buxton, Macaulay, and Clark . . . all evangelicals who were converted under Wesley’s ministry, were the top leaders in ending slavery (This British action in the 1830’s profoundly affected American attitudes which resulted in the Civil War).

e. Prison reform: John Howard, Elizabeth Fry (England); Fliedner (Germany). Florence Nightingale, the mother of modern nursing, was trained in one of Fliedner’s schools in Kaiserswerth.

f. Labor reform: Anthony Ashley Cooper (Earl of Shaftesbury, self-described “Evangelical of the Evangelicals” pioneered child-labor laws, prohibited women working in the mines, established mental health sanitarium, built parts and libraries).

g. Harriett Beecher Stowe. Daughter of a preacher, married to a preacher; all her brothers were preachers. Her book, Uncle Tom’s Cabin ignited the minds and imaginations of people in both North and South. “So this is the little lady who made this big war,” said Abraham Lincoln upon meeting her for the first time. Her book was the first great American bestseller. (Initial print run was 300,000 copies. Sold three million copies in America, then 40 million worldwide in 40 languages).

h. The Third Great Awakening (1858-59) produced a rash of missionary and philanthropic organizations in the U. S. and England:

• Barnardo’s Homes (world’s largest orphanage system)
• William Booth’s Salvation Army
• Henri Dunant, a student evangelist in Geneva, founded the Red Cross in 1865
• YMCA was founded in 1844 and grew greatly
• The missionaries from William Carey on:

—CMS (Christian Missionary Society) taught 200,000 to read in East Africa in one generation
—Secured the abolition of widow-burning and child sacrifice
—Brought medicine to the world
—Actually founded the educational systems in China, Japan, and Korea.

i. Today: World Vision, Wycliffe Bible Translators, Mission agencies, Parachurch groups, Denominational missionaries, medical personnel, teachers, and volunteers.

Conclusion

“It is impossible to exaggerate the importance of the coming of Christianity. It brought with it, for one thing, an altogether new sense of human life. For the Greeks had shown man his mind; but the Christians showed him his soul. They taught that in the sight of God, all souls were equal, that every human life was sacrosanct and inviolate. Where the Greeks had identified the beautiful and the good, had thought ugliness to be bad, had shrunk from disease and imperfection and from everything misshapen, horrible, and repulsive, the Christian sought out the diseased, the crippled, the mutilated, to give them help. Love, for the ancient Greek, was never quite distinguished from Venus. For the Christians held that God was love, it took on deep overtones of sacrifice and compassion.” – R. R. Palmer (standard college history text)

“The history of Christianity is inseparable from the history of Western culture and of Western society. For almost a score of centuries Christian beliefs, principles, and ideals have colored the thoughts and feelings of Western man. The traditions and practices have left an indelible impress not only on developments of purely religious interest, but on virtually the total endeavor of man. This has been manifest in art and literature, science and law, politics and economics, and, as well, in love and war. Indeed, the indirect and unconscious influence Christianity has often exercised in avowedly secular matters—social, intellectual, and institutional—affords striking proof of the dynamic forces that have been generated by the faith over the millenniums. Even those who have contested its claims and rejected its tenets have been affected by what they opposed. Whatever our beliefs, all of us today are inevitable heirs to this abundant legacy; and it is impossible to understand the cultural heritage that sustains and conditions our lives without considering the contributions of Christianity.”

“Since the death of Christ, his followers have known vicissitudes as well as glory and authority. The Christian religion has suffered periods of persecution and critical divisions within its own ranks. It has been the cause and the victim of war and strife. It has assumed forms of astonishing variety. It has been confronted by revolutionary changes in human and social outlooks and subjected to searching criticism. The culture of our own time, indeed, has been termed the most completely secularized form of culture the world has ever known. We live in what some have called the post-Christian age. Yet wherever we turn to enrich our lives, we continue to encounter the lasting historical realities of Christian experience and tradition.”{7}

In contrast to the Christian system, modern materialistic philosophies do not provide a strong basis for reform. Humanism is, in effect, a philosophic smuggler; it has borrowed the “dignity of man” from Christian precepts and has not bothered to say, “Thank you.”

Notes

1. W. E. H. Lecky, History of European Morals, NY: Appleton, 1905, Vol. I, 28-29) (explanatory insert mine).
2. Bertrand Russell, Why I Am Not a Christian, p. 21.
3. Arnold Toynbee, Horizon magazine, 1973).
4. Lyn White, Science Magazine, 1967.
5. The Environmental Handbook, p. 25.
6. Alan Menninger: Whatever Became of Sin?
7. Roland H. Bainton, Professor Emeritus, Ecclesiastical History, Yale University. Horizon Magazine, Marshall B. Davidson, et. al., American Heritage Publishing Co., Inc.: New York. Distributed by Harper and Row, 1964.

FOR FURTHER READING

Cairns, Earle E. Saints and Society. Moody Press, Chicago, 1960.

Graham, W. Fred. The Constructive Revolutionary. Atlanta: John Knox, 1971.

Hooykaas, R. Religion and the Rise of Modern Science. Grand Rapids, MI: Eerdmans.

Kirk, Russell. The Roots of American Order. LaSalle, IL: Open Court, 1975.

Latourette, Kenneth Scott. A History of Christianity. New York: Harper & Brothers, 1953.

Moberg, David O. Inasmuch. Grand Rapids: Eerdmans.

Moeler, Bernd. Imperial Cities and the Reformation. Philadelphia: Fortress Press. 1972.

Rookmaaker, H. R. Modern Art and the Death of Culture. Downers Grove, IL: InterVarsity Press, 1970.

Whitehead, Alfred North. Science and the Modern World. New York: Macmillan Co., 1926.

© 2000 Probe Ministries International