Because we could not come to him or even be brought to him without horror, he came to us, in the form of Jesus Christ. There was never a time when God had not yet intervened in the human condition, so it is misleading to conceptualize the sending of his son as the beginning of God’s response. But Jesus Christ, from before the foundations of the earth, is the ultimate expression and the primary vehicle of God’s intervention. He is “the anointed one”–the “Christ” (in Greek) or “Messiah” (in Hebrew)–the one chosen to serve as this vehicle. As in all of the great hero stories, the hero comes prepared with the necessary assets for the monumental task that is set before him. Often the hero is told of some weakness of the enemy and given a predestined weapon, tempered for the conflict. The hero of God and man came armed, not with any sword of destiny, but with an intimate and unbreakable relationship with his Father. He spoke unceasingly of his Father–from his first recorded utterance (“Wist ye not that I must be about my Father’s business?”) to his dying breath (“Father, into thy hands I commend my spirit.”). Why did he have power to perform miracles? Because his Father showed him how and gave him power. “Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do” (John 5:19). “All things are delivered unto me of my Father” (Matt 11:27). “The Father loveth the Son, and hath given all things into his hand” (John 3:35).
The Human Condition In One Sad Story
If the Atonement was the completion of a task necessary for man’s reconciliation with God and with his fellow man, then we need to first understand the nature of the breach that the Atonement was meant to heal. If the “good news” of the Gospel is salvation through Christ, we need to comprehend what he saves us from before we can speculate about what metaphor best expresses how he accomplished it.
My cousin saw a young man from his high school walking on the side of the road, and he felt he should pull over. My cousin was a successful scholar, athlete, and member of the student government, well-liked and looked up to by many of his peers. This young man was at the opposite end of the popularity spectrum. He was occasionally bullied and constantly given reason to understand, through subtle exclusions and other signs familiar to most of the high school population, that he was not “cool” or “successful.” My cousin, for his part, had tried to be nice to this young man, as to everyone else, by such simple kindnesses as saying hi with a smile before class started. My cousin thought he seemed dejected and wanted to offer a ride, but then thought, “I hardly know this guy. It would be weird for me to offer him a ride. Besides, I will already be up late doing my homework.” So he ignored the generous impulse and kept on driving. He got to school the next day and found out that the young man had died the evening before by suicide. Continue reading
The apparent illogic of the notion of God suffering for man’s sin is captured nicely in “Life of Pi”:
Humanity sins but it’s God’s Son who pays the price? I tried to imagine my Father saying to me, “Piscine, a lion slipped into the llama pen today and killed two llamas. Yesterday another one killed a black buck. Last week two of them ate the camel. The week before it was painted storks and grey herons. And who’s to say for sure who snacked on our golden agouti? The situation has become intolerable. Something must be done. I have decided that the only way the lions can atone for their sins is if I feed you to them.”
“Yes, Father, that would be the right and logical thing to do. Give me a moment to wash up.”
“Hallelujah, my son.”
While the character who finds the story of Christ’s Atonement so illogical does eventually find it meaningful and valuable, he does not resolve the illogic. And that is fine for a character who appreciates Christianity, in common with every other religion, as a set of beautiful stories that contain truth. But for a person like me, who considers Christ himself to be the Truth and Christianity to not only contain truth but to be true, the apparent illogic grates on the mind. Continue reading
People are leaving my church. Good people. People I know. People I like. In response to this modern exodus, I have heard three explanations from within my church community. The first two are rationalization narratives. They attempt to put the community at ease. First, there is the narrative that we are destined to be a small group of believers. The Bible never suggests “the believers” are going to be popular. In the Book of Mormon, Nephi has a vision of the modern-day church and he notes that “its numbers [are] few.” And so declining membership actually seems in line with revelation. Believers are supposed to be a small, peculiar group of persecuted faithful. This is problematic. Continue reading
You have expressed, by your words and/or your actions, that you feel no need to go to church. You don’t see how it would benefit you and your family (as I believe it would). I appreciate the frankness with which you shared how you feel, and I will also be frank even though that will entail explaining why I think you should feel differently than you do. In explaining this, I want to be clear that I don’t think you are a bad person for thinking as you do. But I do think you are mistaken on this point, and I consider it a point of sufficient importance that I want to explain why I think so.
On my mission in Taiwan and since then, I have met many people who have said they don’t see the need for church even though they believe in God. Many of these have told me something to the effect of “I’m happy with where my relationship with God is right now.” And if this is what they sincerely think, rather than glibly saying it to brush aside the matter, then I think it is their first and greatest error. Continue reading
To many modern minds, including the minds of most people my age (thirties) in the Western world, it is practically inconceivable that there might be any legitimate rationale for inculcating a preference for heterosexual marriage over any other expression of sexuality, including homosexual marriage. This preference is the historical status quo, but it has been so dramatically rejected in the last 75 years (and especially the last 15) that, for many today, the whole business of disapproving sex for any reason other than nonconsent is wholly alien, bizarre, and even evil–a thing to be dismissed with a word: “Victorian,” “repressive,” “culturally insensitive,” etc. But can it be so easily dismissed? Where did the tradition of disapproving expressions of homosexuality come from?
Is it, as many moderns imagine, entirely irrational, evil, and indefensible? Continue reading
Scripture as Myth: A God Who Comes Alive Again
Myths and archetypes echo across the pages of scripture just as they echo across Hebrew and non-Hebrew cultures. C. S. Lewis has a great deal of wonderful things to say about this—ideas that come together most beautifully and most powerfully in his greatest novel, Till We Have Faces. For now, I will simply relate that, before his conversion, C. S. Lewis was an atheist who loved myth—who loved it because (among other reasons) it evoked in his soul what he calls “sweet longing.” His initial appreciation of Christianity was mythic—as yet another instance of the corn-God who dies and is resurrected in the Spring, bringing renewed life to his peoples. After he came to be persuaded that it was implausible for this powerful story to have been invented in that culture and in that way and in those words, he came to believe in the story of the dying and reviving God of the Bible as fact. But it was not as fact instead of myth—it was as the “myth that became fact.” And he continued to believe and teach that a man might obtain spiritual nourishment from the myth even if he does not believe in the historicity or the doctrine.
It seems to me that C. S. Lewis is right about this, as about most things. I do obtain spiritual nourishment from the myth. There is an energy and joy that I feel at Christmas and Easter that is non-doctrinal, non-rational, but mythic. Divine fingers pluck the same deep soul-strings that sound the keynotes of the stories of Balder, Osiris, and Orpheus.
There is a long tradition in Christianity that the great poets and philosophers of antiquity were inspired demi-prophets, because so many of their stories and teachings anticipate Christianity. This Spirit-as-muse theory is one way to account for the archetypes and myths that transcend cultures. For members of the church, another possibility is that the shadowlands of the mind retain certain memories from our pre-mortal existence—and although the veil of forgetfulness prevents them from rising as memories, the fine-tuned imaginative faculties of the world’s poets still find access to those shadowlands. This possibility, if true, is both exemplified and discussed in Wordsworth’s great Immortality Ode, where he sets forth the doctrine of the pre-mortal existence (in which he did not believe as doctrine) and explores how we still catch gleams and glints of a forgotten world in which the human spirit was more at home—a world that grows more distant as we are carried in the current of time away from the dayspring of birth.
The whole Ode is worth reading and re-reading, but this stanza is perhaps the most obviously pertinent:
Our birth is but a sleep and a forgetting; The Soul that rises with us, our life’s Star, Hath had elsewhere its setting And cometh from afar; Not in entire forgetfulness, And not in utter nakedness, But trailing clouds of glory do we come From God, who is our home: Heaven lies about us in our infancy! Shades of the prison-house begin to close Upon the growing Boy, But he beholds the light, and whence it flows, He sees it in his joy; The Youth, who daily farther from the east Must travel, still is Nature’s priest, And by the vision splendid Is on his way attended; At length the Man perceives it die away, And fade into the light of common day.
James Damore was fired from Google for saying that women are biologically less disposed towards engineering jobs than men. He then sued Google for discrimination against employees who were white, male, or conservative. Let’s take a moment to savor the craziness.
In a saner world, the layers of irony in the whole situation would prompt a serious discussion about gender norms across society. The question would be one of factual inquiry: are women in fact less predisposed to engineering jobs? If so, is the cause biological or something else?
Some (including the paid scientific experts) took the occasion to respectfully disagree with each other. But those phlegmatic conversations have been like the one remaining mobile home in the wake of a tornado. In general, the reactions were “hysterical” (CNN’s Kirsten Powers’ word). Various thoughtful persons across the spectrum deplored the ideological histrionics displayed by most the rest of us (see the excellent Wikipedia article).
A slight majority (55%) disagreed with Google’s decision to fire Damore, according to a Harvard-Harris poll. But that means that 45% did not disagree with it. Many in the 55% majority disagreed with Damore’s opinions about gender dynamics, but still felt he should not have been fired for expressing them at work. But to a full 45% of the polled population, the expression of such views is apparently so heinous that termination is the appropriate response.
Obviously, gender norms are rather unpopular nowadays. And not without reason. I admit that gender norms, mis-conceived or miscarried or related to in mal-adaptive ways, can and do injure people, whether because those people do not conform to the norm or because they do.
But I also submit that a society without gender norms is possible only in theory and that this theoretical society is not the one we should aspire to. Continue reading
There are few topics that mainstream liberal and conservative minds will come to such clearly divergent opinions as masturbation. Most other disagreements between the liberal and the conservative tend to be like ships passing—both right about what they affirm, both passionate, both speaking right past the other. But with masturbation the argument seem to be more straightforward. As such, it is seldom actually argued. For once people have begun to argue they will almost immediately reach an impasse. From one perspective it is permissible, enjoyable, even healthy and from the other it is sinful, self-serving, and destructive.
The facts are straightforward and mostly agreed upon. Sexual impulses are natural for most people and mostly unavoidable. Sexual impulses, if followed, can lead to very positive results, minor results, and dramatically negative results. And so some of our sexual impulses must be restrained when they will damage ourselves or others. But the line between what is good and wholesome and what is destructive is drawn on opposite sides of masturbation by the traditionally liberal and the conservative opinions.
Whether or not masturbation has negative effects or positive effects is debated but the more fundamental question is whether or not it is avoidable. There may be negative effects of drinking unfiltered water from a river, but that becomes irrelevant when you are lost in the mountains and about to perish from thirst. You’re going to drink. And you should. If masturbation is avoidable, then we must debate whether it is constructive or destructive. But if it is unavoidable, the merits become mostly irrelevant. It will happen. Continue reading