Rachel Held Evans - God and the Gay Christian, Part 1

“God and the Gay Christian” Discussion, Week 1
http://rachelheldevans.com/blog/god-gay-christian-week-1

by Rachel Held Evans

September 17, 2014

Over the next few weeks, on Wednesdays, we will be discussing Matthew Vines’ book, God and the Gay Christian: The Biblical Case in Support of Same-Sex Relationships. 

I chose this particular book because I think it provides the most accessible and personal introduction to the biblical and historical arguments in support of same-sex relationships, and because Matthew is a theologically conservative Christian who affirms the authority of Scripture and who is also gay. His research is sound and his story is compelling. And he’s a friend—someone I like and respect and enjoy learning from. 

Today we look at the Introduction, Chapter 1, and Chapter 2.

“Reclaiming Our Light” 

Right from the start, Matthew shares with the reader two important elements of his identity: 1) that he is gay, and 2) that he is a theologically conservative Christian who holds a “high view” of the Bible. 

“That means I believe all of Scripture is inspired by God and authoritative for my life,” Matthew writes of the second. “While some parts of the Bible address cultural norms that do not directly apply to modern societies, all of Scripture is ‘useful for teaching, for reproof, for correction, and for training in righteousness.’ (2 Timothy 3:16-16).” 

Now for some, this may seem like a conflict. I remember being told by pastors and church leaders that “gay Christian” (or "bisexual Christian" or "transgender Christian") is an oxymoron and that no one who holds a high view of Scripture can support same-sex relationships.  But Matthew’s aim with God and the Gay Christian is to show that “Christians who affirm the full authority of Scripture can also affirm committed, monogamous same-sex relationships.” 

It’s an ambitious goal, and it’s one that Matthew tackles by bringing his story and insights alongside the research of dozens of scholars whose work on the topic he studied meticulously for four years, dropping out of Harvard so that he could devote himself to learning what it meant for him to be gay and Christian. 

“My prayer,” he writes, “is that [the book] opens up a conversation in the Christian community that is truly in the spirit of Jesus. The fiercest objections to LGBT equality—those based on religious belief—can begin to fall away. The tremendous pain endured by LGBT youth in many Christian homes can become a relic of the past. Christianity’s reputation in much of the Western world can begin to rebound. Together, we can reclaim our light.” 

A Tree and Its Fruit 

Matthew speaks highly of his Christian upbringing, his loving parents, and the conservative Presbyterian church “filled with kindhearted, caring Christians” in which he was raised. Like a lot of us, he asked Jesus into his heart when he was very little—just three years old. And like a lot of us he, “recommitted” a few times before middle school….just to be safe. 

Matthew loved God, loved his family, loved Scripture, and loved the Church. And yet, for years, he held on to a secret that he knew might very well jeopardize his relationship with them all: he knew he was gay. 

This reality generated a lot of anxiety in Matthew’s life. He had observed what happened to a friend of his who also attended his church, a young man who often shared his musical talents with the congregation on Sunday morning and was celebrated as bright, committed, and kind—a beloved member of the community…until he came out as gay. Matthew’s friend encountered stigma and shame regarding his “decision” and eventually gave up on church, Scripture, and his faith.  

But Matthew didn’t want to give up on his faith. 

Even Matthew’s father once told his son that he assumed that if God was against homosexuality, then God wouldn’t make anyone gay, so those who “struggle with same sex attraction” could develop heterosexual attractions over time with enough effort and prayer. 

But Matthew couldn’t change his sexual orientation. 

Finally, Matthew worked up the courage to come out to his family.  When I saw that Matthew had titled this section of his book “My Dad’s Worst Day,” tears gathered in my eyes. It breaks my heart that we have created a culture in which a son or daughter bravely telling the truth about his or her sexuality can bring such devastation to a family.

You have to read the story for yourself to catch the full impact, but I’m happy to report that, after many months of struggling, questions, and tears, Matthew’s parents came around to supporting their son, fully. The testimony of their love for him shines through the pages of this book in a way that makes me both hopeful and sad because not every gay, lesbian, bisexual or transgender child is this fortunate. For many, simply telling the truth is the beginning of a nightmare. 

Along with his parents, Matthew began carefully studying the Bible’s few references to same-sex behavior (which will be examined, at length, throughout the rest of the book), and rethinking his position on the matter. 

Though he had always been taught by his church that homosexuality was a chosen and sinful “lifestyle,” this teaching did not match up with Matthew’s lived experience. 

“As I became more aware of same-sex relationships,” he wrote, “I could not understand why they were supposed to be sinful, or why the Bible apparently condemned them. With most sins, it wasn’t hard to pinpoint the damage they caused. Adultery violates a commitment to your spouse. Lust objectifies others. Gossip degrades people. But committed same-sex relationships did not easily fit this pattern. Not only were they not harmful to anyone, they seemed to be characterized by positive motives and traits instead, like faithfulness, commitment, mutual love, and self sacrifice. What other sin looked like that?” 

© 2014 Internet Archive Book Images, Flickr |PD | via Wylio

This led some in Matthew’s church (he had come out to a small group) to accuse him of “elevating his experience over Scripture.” But as Matthew points out, he wasn’t asking his friends to revise the Bible based on his experience, he was asking them to reconsider their interpretation of the Bible. 

Christians have often had to reconsider their interpretation of the Bible in light of new information, he argued, just as many did when they concluded slavery was immoral in spite of biblical instructions that seem to support it.  Furthermore, while Scripture tells us not to rely solely on our experiences, it cautions Christians against ignoring experience altogether. The early Church decided to include Gentiles without requiring them to undergo circumcised or obey kosher, a controversial conclusion based largely on Peter’s testimony and experience. In Matthew 7:15-20, Jesus says that believers will recognize false teachers by the fruit in their lives. If something bears bad fruit, it cannot be a good tree. And if something bears good fruit, it cannot be a bad tree. This assessment is typically made based on experience. 

“Neither Peter in his work to include Gentiles in the church nor the abolitionists in their campaign against slavery argued that their experience should take precedence over Scripture,” writes Matthew. “But they both made the case that their experience should cause Christians to reconsider long-held interpretations of Scripture. Today, we are just as responsible for testing our beliefs in light of their outcomes—a duty in line with Jesus’s teachings about trees and their fruit.” 

…Which raises a few questions. 

If same-sex relationships are really sinful, then why do they so often produce good fruit—loving families, open homes, self-sacrifice, commitment, faithfulness, joy? And if conservative Christians are really right in their response to same-sex relationships, then why does that response often produce bad fruit—secrets, shame, depression, loneliness, broken families, and fear? 

Eventually, after careful study and in light of new information, even Matthew’s father changed his mind.  Matthew writes: “Instead of taking the references to same-sex behavior as a sweeping statement about all same-sex relationships, my dad started to ask: is this verse about the kind of relationship Matthew wants, or is it about abusive or lustful behavior? Is this passage about the love and intimacy Matthew longs for, or does it refer to self-centered, fleeting desires instead? After much prayer, study, and contemplation, Dad changed his mind. Only six months before, he had never seriously questioned his views. But once he saw the fruit of his beliefs more clearly, he decided to dive deeper into the Bible. In that process, he came to what he now regards as a more accurate understanding…” 

Telescopes, Tradition, and Sexual Orientation 

Before getting into a more detailed analysis of the various biblical passages involved, Matthew takes Chapter 2 to argue that new information about sexuality ought to compel Christians to rethink their interpretation of Scripture. He reminds readers that Galileo was accused of heresy by the Church when he presented evidence that contradicted centuries of tradition and accepted biblical interpretation regarding the earth’s place in the universe. It would take Christians many years to change their minds, but eventually they did. 

“Christians did not change their minds about the solar system because they lost respect for their Christian forbearers or for the authority of Scripture,”he writes. “They changed their minds because they were confronted with evidence their predecessors had never considered. The traditional interpretation of Psalm 93:1, Joshua 10:12-14, and other passages made sense when it was first formulated. But the invention of the telescope offered a new lens to use in interpreting those verses, opening the door to a more accurate interpretation.” 

Similarly, in recent generations, our understanding of sexuality has radically changed. 

For example, for most of human history, homosexuality was not seen as a different sexual orientation but rather as a manifestation of normal sexual desire pursued to excess—a behavior anyone might engage in if they let their passions get out of hand. Matthew highlights multiple examples from history and literature to show that this was simply the assumption for many centuries. 

“I’m not saying gay people did not exist in ancient societies,” Matthew writes “I’m simply pointing out that ancient societies did not think in terms of exclusive sexual orientations. Their experience of same-sex behavior led them to think of it as something anyone might do….No ancient languages even had words that mean ‘gay’ or ‘straight.’” 

Of course now we are beginning to understand that, while human sexuality is complex and is perhaps best understood as existing along a continuum, many people report having fixed same-sex orientations that do not change. (Others experience sexual attraction to both men and women. Still others lack sexual attraction altogether.)  “Reparative therapy,” which seeks to change sexual orientation, has been shown to be ineffective and potentially dangerous, discouraged most notably by many of the very Christian leaders who once promoted it within the Church. 

In addition, in the ancient cultures from which the Bible emerged strict, patriarchal gender roles were the norm and where procreation was a matter of survival.  Because women were presumed to be inferior to men, nothing was more degrading for a man than to be seen as womanly. (Guess some things never change, huh?) So in Rome, it was considered acceptable for an adult male citizen to have sex with slaves, prostitutes, and concubines regardless of gender, but only if he took the active role in the encounter. A same-sex encounter that placed a man in a passive (considered “womanly”) role would be considered humiliating. (This explains why same-sex rape was—and is— sometimes used to humiliate an enemy after defeat.) 

All of these ancient understandings of sexuality affect how same-sex behavior discussed in Scripture, and all of them should call into question the notion that people—and the Church—have a held just one single “traditional” view of same-sex behavior. 

In light of new information and experience, maybe it’s time to reexamine some of our assumptions and interpretations. 

...Next week, we'll look at just a single chapter from God and the Gay Christian, which addresses celibacy. 

Questions for Discussion: 

1.    How have your experiences—or those of friends and family—shaped how you are approaching this conversation?  

2.    What do you think of Matthew’s response to the challenge that he is “elevating his experience over Scripture.” 

3.    Is it helpful or fair to compare evolving understandings of human sexuality to evolving understandings of, say, the solar system or slavery? 

I will be monitoring the comment section closely over the next 24 hours, after which the thread will be closed. Thanks for your participation! 

Exploring Evolution Series: Mammals Made by Viruses

Mammals Made By Viruses

http://blogs.discovermagazine.com/loom/2012/02/14/mammals-made-by-viruses/#.VClpSvldUy6

by Carl Zimmer

February 14, 2012

If not for a virus, none of us would ever be born.

In 2000, a team of Boston scientists discovered a peculiar gene in the human genome. It encoded a protein made only by cells in the placenta. They called it syncytin.

The cells that made syncytin were located only where the placenta made contact with the uterus. They fuse together to create a single cellular layer, called the syncytiotrophoblast, which is essential to a fetus for drawing nutrients from its mother. The scientists discovered that in order to fuse together, the cells must first make syncytin.

What made syncytin peculiar was that it was not a human gene. It bore all the hallmarks of a gene from a virus.

Viruses have insinuated themselves into the genome of our ancestors for hundreds of millions of years. They typically have gotten there by infecting eggs or sperm, inserting their own DNA into ours. There are 100,000 known fragments of viruses in the human genome, making up over 8% of our DNA. Most of this virus DNA has been hit by so many mutations that it’s nothing but baggage our species carries along from one generation to the next. Yet there are some viral genes that still make proteins in our bodies. Syncytin appeared to be a hugely important one to our own biology. Originally, syncytin allowed viruses to fuse host cells together so they could spread from one cell to another. Now the protein allowed babies to fuse to their mothers.

It turned out that syncytin was not unique to humans. Chimpanzees had the same virus gene at the same spot in their genome. So did gorillas. So did monkeys. What’s more, the gene was strikingly similar from one species to the next. The best way to explain this pattern was that the virus that gave us syncytin infected a common ancestor of primates, and it carried out an important function that has been favored ever since by natural selection. Later, the French virologist Thierry Heidmann and his colleagues discovereda second version of syncytin in humans and other primates, and dubbed them syncytin 1 and syncytin 2. Both virus proteins seemed to be important to our well-being. In pre-eclampsia, which gives pregnant women dangerously high blood pressure, levels of both syncytin 1 and syncytin 2drop dramatically. Syncytin 2 also performs another viral trick to help its human master: it helps tamp down the mother’s immune system so she doesn’t attack her baby as a hunk of foreign tissue.

In 2005, Heidmann and his colleagues realized that syncytins were not just for primates. While surveying the mouse genome, they discovered two syncytin genes (these known as A and B), which were also produced in the same part of the placenta. This discovery allowed the scientists to test once and for all how important syncytin was to mammals. They shut down the syncytin A gene in mouse embryos and discovered they died after about 11 days because they couldn’t form their syncytiotrophoblast. So clearly this virus mattered enormously to its permanent host.

Despite their name, however, the primate and mouse syncytins didn’t have a common history. Syncytin 1 and 2 come from entirely different viruses than syncytin A and B. And the syncytin story got even more intricate in 2009, when Heidmann discovered yet another syncytin gene–from an entirely different virus–in rabbits. While they found this additional syncytin (known as syncytin-Ory1) in a couple different species of rabbits, they couldn’t find it in the close relative of rabbits, the pika. So their own placenta-helping virus must have infected the ancestors of rabbits less than 30 million years ago.

Now Heidmann has found yet another virus lurking in the ancient history of mammals.This one is in dogs and cats–along with pandas and hyenas and all the other mammals that belong to the so-called carnivoran branch of the mammal tree. In every carnivoran they’ve looked at, they find the same syncytin gene, which they named syncytin-Car1. In every species it is strikingly similar, suggesting that it’s experienced strong natural selection for an important function for millions of years. But it’s missing from the closest living relative of carnivorans, the pangolins. The diagram here, from the authors, shows how they see this evolution having unfolded. After the ancestors of carnivorans split from other mammals 85 million years ago, they got infected with a virus which eventually came to be essential for their placenta.

The big picture that’s now emerging is quite amazing. Viruses have rained down on mammals, and on at least six occasions, they’ve gotten snagged in their hosts and started carrying out the same function: building placentas. The complete story will have to wait until scientists have searched every placental mammal for syncytins from viruses. But in the meantime there is something interesting to consider. Some mammals that scientists have yet to investigate, such as pigs and horses, don’t have the open layer of cells in their placenta like we do. Scientists have come up with all sorts of explanations for why that may be, mainly by looking for differences in the biology of each kind of mammals. But the answer may be simpler: the ancestors of pigs and horses might never have gotten sick with the right virus.

American Theologian Charles Hodge: How Arminianism and Calvinism Play Out in Conservative Christianity

Portrait of Charles Hodge by the studio of Mathew Brady,
Washington, D.C., 1865-1878.

Wikipedia Reference - Charles Hodge

What Did Charles Hodge Say about “The Decrees of God?”
(Part 1)

source link

by Roger Olson

September 25, 2014

Comments

*I will include several personal observations and comments
through the body of Roger's text. - R.E. Slater

First of all, who cares what Charles Hodge said about anything? Well, many conservative evangelicals care—whether they know it or not. Charles Hodge was and remains such an influential 19th century theologian that I included an entire chapter on his theology in The Journey of Modern Theology: From Reconstruction to Deconstruction (InterVarsity Press, 2013). Tucked away inside my copy of Volume 1 of his Systematic Theology (Eerdmans, 1973 [originally published 1872]) is an article published in Christianity Today in 1974 entitled “The Stout and Persistent Theology of Charles Hodge” by evangelical theologian David Wells. The gist of Wells’ essay is that evangelical theology had not produced an equal to Hodge and his theology in a century: “Some say that Hodge lies buried in these three stout volumes. They are wrong. It would be difficult to overestimate the influence that this study has had and continues to have in forming evangelical beliefs.” I agree with at least the last sentence of that statement. I have read many books of conservative evangelical theology including most of the leading systematic theologies and have often found Hodge lurking in the background—even where he is not mentioned. I would dare to say, siding with Wells, that Hodge is the formative theologian behind much of what we today know as conservative, Reformed, evangelical theology. If I could express what is a sheer opinion, for example, I would also say that The Gospel Coalition is as much dedicated to the theology of Hodge as to the Bible—whether its members know it or not. Hodge may be largely forgotten but that says nothing against his continuing influence. (I would say the same about the influence of, for example, Baptist theologian E. Y. Mullins on “moderate” Baptist theology.

Hodge was the leading Reformed theologian in America for much of the 19th century. He taught theology at Princeton Theological Seminary for half a century. He passed his torch on to B. B. Warfield and J. Gresham Machen who, in turn, passed Hodge’s torch (passed to him by Archibald Alexander) to later evangelical theologians such as Louis Berkhof, Lorraine Boettner, Francis Schaeffer, Millard Erickson, David Wells, James Montgomery Boice, Michael Horton and Wayne Grudem. (I am not implying that none of these conservative evangelical theologians had/have their own thoughts; I’m only claiming that they followed/follow in Hodge’s train of thought and worked/work under his influence.)

Princeton Theological Seminary, circa the 1800's

When I talk about Calvinist theology some people who consider themselves Calvinists object that I am misrepresenting it. Over the years I have encountered many self-identified Calvinists who claim, for example, that Calvinism does not include what I call “divine determinism.” And they don’t just mean that it doesn’t include that phrase; they mean that Calvinism does not include, as part and parcel of its theology, meticulous providence such that, for example, God foreordained the fall of Adam and Eve or hell or all of the horrors and evils of history between them. I bring Hodge as witness for my case.

Now, of course, there is no Reformed Protestant “pope” to identify Hodge as the “Angelic Doctor” of Reformed Protestantism (in the same way the Catholic Church has baptized Thomas Aquinas as that—the official or semi-official theologian of Catholic theology). I would argue nevertheless that, given his profound influence on conservative Reformed evangelical theology, Hodge deserves that appellation—official or at least semi-official theologian of American conservative Reformed theology.

In other words, I will dare to claim that if Hodge held and taught a view as more than just his own opinion, as his interpretation of the Bible and the Heidelberg Catechism, as evangelical truth, it proves that Calvinism includes that belief and that no one can then say that belief is outside the Calvinist faith—as an innovation or minority report or marginal opinion. In part, at least, that’s because Hodge was not an innovator; he stood on the shoulders of previous leading Reformed-Calvinist theologians such as his predecessor at Princeton Archibald Alexander (after whom he named his son!) and Swiss theologian Francis Turretin whose system of theology was standard at Princeton until Hodge’s own was published in 1872/1873. Hodge is famous for having declared at the celebration of his fifty years of teaching at Princeton that he was proud to say that during his tenure there no new thought had emerged or been taught there. He was very intent on simply translating into contemporary language and handing down the standard Reformed-Calvinist theology of his own teachers and theirs.

All that is not to say he didn’t have some new ideas; it is only to say he was not aware they were new. Most of them, perhaps all of them, appear in his stated theological method which he calls “inductive” [an oxymoron to say the least - r.e. slater] and compares [this inductive methodology] with modern science’s method. Mark Noll and others have labeled Hodge’s approach the “evangelical Enlightenment” by which they (and I) mean that he brought into evangelical theology an allegedly scientific method that mimicked Francis Bacon’s scientific method for the natural sciences. His theology was also strongly influenced (in its method and presuppositions) by Thomas Reid’s Common Sense Realism.

Still, none of that in any way detracts from my main point that Hodge rightly stands as a if not the modern interpreter and communicator of traditional, classical Reformed theology, including “Calvinism,” for American conservative evangelicals. If Hodge taught it, it cannot be alien or foreign to Calvinism. That’s my claim. Of course I’m not claiming that ever person who calls himself or herself “Calvinist” must agree with Hodge about everything. All I am claiming is that if Hodge taught it, it cannot be alien or foreign to Calvinism. Hodge speaks for Calvinism [and] to especially American audiences. If someone wants to know what “Calvinism” teaches, for example, about the sovereignty of God, God’s “decrees,” he or she can do no better than turn to Hodge.

In Part 2 of this post I will expound Hodge’s belief, as stated in his Systematic Theology, of “God’s decrees.” If you want to follow along and perhaps check me, to make sure I’m expounding it correctly, feel free to obtain Volume 1 of Hodge’s Systematic Theology and look at Part I: “Theology Proper,” Chapter IX, “The Decrees of God.”

* * * * * * * * * * * * * *

What Did Charles Hodge Say about “The Decrees of God?”
(Part 2)
source link

by Roger Olson

September 26, 2014

Comments

*I will include several personal observations and comments
through the body of Roger's text. - R.E. Slater

In Part 1 of this series on the theology of Charles Hodge I claimed that Hodge remains the “gold standard” for Reformed theology for most American Calvinist evangelical theologians. Again, as I said there, that doesn’t mean they all agree with him about everything; it only means that if he said it, claimed it, argued for it, it can’t be considered alien or foreign to Reformed-Calvinist thought—especially in its North American expression. Hodge is to modern North American Calvinism what Karl Barth is to dialectical theology/neo-orthodoxy—the trend-setter and corner stone. Others of the party may disagree about details and secondary matters, but they generally agree about the main ideas.

My point in this series is simple: If Charles Hodge taught it in his Systematic Theology, especially about God’s sovereignty in history and salvation, it cannot be alien or foreign to Calvinist thought—especially as that is understood in North America. Those Reformed thinkers, Calvinists, who significantly deviate from his theology in those areas are at best revisionists.

When I read Hodge’s Systematic Theology on God’s sovereignty I am struck by how much is echoed in more contemporary conservative evangelical Reformed/Calvinist theology. For example, in his Christian Theology Millard Erickson uses the same phrase Hodge used repeatedly about God’s involvement in the events of history and individuals’ lives—including their status as elect and saved (or not): “rendered certain.” It’s not a common, everyday phrase. It was Hodge’s way of avoiding saying that God “caused” sin, evil, reprobation and calamities. God did not “cause” them, but he did and does “render them certain” according to an eternal divine plan. When John Piper (and other contemporary American Calvinists) say that God “designs, ordains and governs” all things without exception, he is simply putting into his own words the ideas Hodge expressed in his Systematic Theology, Volume 1, Chapter IX “The Decrees of God.” Here I will quote extensively from that chapter with frequent glosses showing the parallels with so-called “New Calvinism.” My point is that this “New Calvinism” isn’t new at all. It is simply Hodge’s classical Calvinism updated and packaged for the (mostly young) masses.

The Nature of God's Decrees

Chapter IX begins with “The Nature of the Decrees.” Hodge begins by quoting the Westminster Shorter Catechism and agreeing with it: “The decrees of God are his eternal purposes, according to the counsel of his will, whereby for his own glory He had foreordained whatsoever comes to pass.” Here is Hodge’s clarification of this: “Whatever He [God] does or permits to be done, is done or permitted for the more perfect revelation of his nature and perfections.” Note that no event escapes this comprehensive purpose. Hodge makes no exceptions. “Whatsoever comes to pass,” including the kidnapping, rape and murder of a small child (Hodge gives us no reason to think there are any exceptions) was “done or permitted” by God for the purpose of the perfect revelation of his nature and perfections. That is, for his glory.*

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*I am reminded of William P. Young's book, The Shack, that dealt with God's sovereignty in this way. It was a powerful read in many, many ways, but its one strong and salient point was dealing with a horrible personal tragedy. Of course, God's sovereignty may be defined in many ways, but for the classic Calvinist position this is the way that it is defined. For myself, there are other ways to talk about God's sovereignty in relationship to sin and evil rather than through implied terms of "glory" and "permission" and "rendering certain". But these ideas have been discussed in other sections of this blog site for the reader willing to discover those thoughts. - r.e. slater]

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... Now, to be sure, many Calvinists recoil at that, but that is what Hodge believed and said and it is perfectly consistent with classical Calvinism from Calvin himself (or before him Zwingli!) to Piper. Don't be distracted by the language of “permission.” The point is that even what God permits he foreordained for his glory. There’s no escaping that. Whatever happens, without exception, was foreordained by God according to his eternal plan and purpose for his glory. Hodge will go on to say in the rest of the chapter that even what God permits he renders certain. So it is not at all contingent or accidental or consequential—to the fall or human sin.

God's Decrees are Reducible to One Purpose

In the second section, “The Decrees Reducible to one Purpose,” Hodge declares that “The reason, therefore, why any event occurs, or, that it passes from the category of the possible into that of the actual, is that God has so decreed. … All are part of one all-comprehending plan.” According to Hodge, God never purposes “what He did not originally intend.” This is clear enough, or it should be. The kidnapping, rape and murder of a small child must also be intended by God. Hodge adamantly denies (in this section) that God ever purposes something successively—as a result of something outside of his plan. That, he says, would stand against the very idea of God as infinite.

God's Decrees are Eternal

In the next part, “The Decrees of God are Eternal,” Hodge argues that “History in all its details, even the most minute, is but the evolution of the eternal purposes of God.” In other words, the kidnapping, rape and murder of a small child is part of the eternal plan and purpose of God and not at all the result of something interfering with God’s plan or purpose such as the fall or sin. Even those must be parts of the eternal, unchangeable purpose and plan of God.

God's Decrees are Immutable

Then Hodge declares that “The Decrees of God are Immutable.” “The whole government of God, as the God of nature and as moral governor, rests on the immutability of his counsels.” No “unforeseen emergency” can resist the “execution of his original intention.” Again, then, the kidnapping, rape and murder of a small child must be according to God’s original intention and not the result of anything that intruded into God’s original intention such as the fall and human rebellion against God.

God's Decrees are Free

Then Hodge argues that “The Decrees of God are Free.” “God adopted the plan of the universe on the ground of his own good pleasure, for his own glory, and every subordinate part of it in reference to the whole.” Furthermore, “The decrees of God are in no case conditional.”

God's Decrees are Efficacious

Then, according to Hodge, “The Decrees of God are certainly Efficacious.” This is crucial for those who argue that God merely permits sin, evil, or innocent suffering. Yes, Hodge uses the language of permission, but that permission is efficacious permission. What God permits he permits according to a plan and his permitting what he planned to happen renders it certain. “All events embraced in the purpose of God are equally certain, whether He has determined to bring them to pass by his own power, or simply to permit their occurrence through the agency of his creatures. It was no less certain from eternity that Satan would tempt our first parents, and that they would fall, than that God would send his Son to die for sinners.” So, even what God “simply permits” is efficaciously rendered certain by God intentionally according to his plan and purpose—to thereby glorify himself. (We must always keep in mind the foregoing when interpreting what is presently before our eyes.) Thus, if we are to believe Hodge, God planned the fall of humanity and rendered it certain for his glory even if he did not bring it to pass by his own power but used an instrument, Satan, to bring it about. Hodge is here simply repeating what Calvin said in The Institutes.

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*I would like to interject here that in a very Hodgerian way of theological thinking, that sin and evil are not separate powers or forces from God. Nor are they metaphysical powers emanating from God in ways that He had created sin and evil. But unlike Hodge, neither was sin and evil in any aspect a part of God's divine plan as Calvinism asserts. But nor were sin and evil a surprise to God in His foreknowledge (but not predestination) when occurring. How is this so?

To the non-Calvinist, sin and evil may be thought of as a result of, or a consequence to, God's plan of creation - or as an expression of the activation of His plan of creation. That is, these are a consequence of God granting (by divine decree) to the universe its own indeterminancy (a kind of freedom-structure that is divinely underlaid by chaos and random event). Moreover, God has likewise given to humanity by divine fiat its own free will met upon the chaos and random event of mankind's stricken soul sometimes described as sinful while at other times described as good and beautiful.

Calvinism's polar doctrinal opposite is Arminianism (or its modern day counterpart, Wesleyanism). Based upon Arminianian doctrine a progressive evangelic (or neo-orthodox theologian) will embrace:

(i) relational theology, where emphasis is placed upon God's love (and not the austerity of His divine plan), and

(ii) process theology, where emphasis is placed upon God's evolving partnership with His good creation (rather than His rightness of judgment and austere separation from its errantly named, and classically defined, "sinful" creation).

Including a creation which is

(iii) open, that is, God has decreed that the future is rendered uncertain, otherwise it can not be "free" (as versus the idea of a closed and static eternal framework stopped up in "a bottle of sin" awaiting final judgment)...

... if so, then one may think of sin and evil as juxtaposed around these sublime theological ideas.

What this means is that basically, sin and evil are an outgrowth of the very freedom God has granted humanity, as well as a basic disorder (or muddling up) of creation's mechanisms of God-ordained creational disorder and chaos tending away from the Hebrew concept of shalom (sic, peace, order)... (e.g., my apologies for these simplified statements!)

If sin and evil are not theologically re-conceived in this way, than it would appear to an Arminian-Wesleyan-Baptist-Progressive Evangelic - if not Post-Evangelic - that classical Calvinism, including its newer counterpart of "New/Neo-Calvinism" are strongly antithetic to the doctrinal ideas of "freedom" and "free will". Which means that for such classicists, it is only God's plan that gives to God glory and not (i) His love, nor (ii) His loving creative expression infilling nature and humanity with immortal life and expression, nor (iii) His positive involvement with creation's own timeful, and eternal, frameworks.

Otherwise, God's glory is driven only by the merciless progression of His relentless divine plan held as fated hostage to sin and evil. And that to receive glory His plan must necessarily include all that comes with fateful sin and evil. This is more like the adage of the tail wagging the dog than the dog wagging its tail. Or of seeing God's commandments as only made for God and not made for humanity which Jesus hotly contested with the classicists of His day - the Pharisees and Scribes (sic, the beauty and wonder of God's love v. the austerity of God's law).

But to the non-Calvinist this is a bad description of both God's plan and God's glory. We can think of many other ways to circumvent these blackened follies of dogmatic testaments to Christian fatalism. And if we do, then we may find God's decrees to be divinely fulfilling, purposeful, eternal, immutable, free, efficacious, and foreordained for all of life without the unnecessary suppositions of imagining the Creator-God to be at the mercy of His own divine plan. Certainly, Hodge had the descriptors of God's rule correct. But he had the ideas about God's rule badly convoluted based upon his inherited doctrinal ideas that were errantly scribed and iron-plated within Reformed theology's Calvinisms.

As the Dutch Remonstrant Jacobus Arminius had once taught a long, long time ago, it is God's grace that proceeds any divine plan or purpose of God if we are to have a free will creation requiring a free will salvation. It is both the answer to, and response of, a free will Creator who became creation's free will, and purposeful, Savior. Even as it is mankind's only and sufficient free will response both to his God above and fellow man below. Peace.

- r.e. slater

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God's Decrees relate to all of Life

Next Hodge argues that “The Decrees of God relate to All Events.” “The doctrine of the Bible is, that all events, whether necessary or contingent, good or sinful, are included in the purpose of God, and that their futurition or actual occurrence is rendered absolutely certain.” How anything can be “contingent” is not explained by Hodge; it would seem counterintuitive, to say the least, to believe that anything rendered absolutely certain according to an eternal plan could be truly contingent. But let that not detain us. Hodge’s main point is crystal clear. God’s decrees render all events certain according to God’s intentional plan and purpose to glorify himself through them all. That includes the kidnapping, rape and murder of a small child.

God's Decrees are Foreordained

Next Hodge explains that “Free Acts are Foreordained.” “The Scriptures teach that sinful acts, as well as such as are holy, are foreordained.” Also, “The whole course of history is represented as the development of the plan and purposes of God; and yet human history is little else than the history of sin.” He specifically mentions “The destruction of the Huguenots in France, the persecution of the Puritans in England.” All happened according to a divine plan and for good reasons Hodge believes he can discern: They “laid the foundation for the planting of North America with a race of godly and energetic men….” This reasoning would also apply, of course, to the Holocaust which was yet to come. If Hodge were alive today he could not avoid saying that the Holocaust, like every other horror of human history, was planned and rendered certain by God.

Objections to God's Decrees

Next in Chapter IX Hodge answers “Objections to the Doctrine of the Divine Decrees.” The first objection is that “Foreordination [is] inconsistent with Free Agency. The best he can do here is carry out the “tu quoque” argument that all his orthodox opponents, who believe in divine foreknowledge, also must believe in the certainty of all events, including sin and evil, even as they proclaim their contingency and free agency as their cause. What he conveniently overlooks is the clear (at least to Arminians) distinction between God planning (designing) and foreordaining and rendering certain and God merely foreknowing. To foreknow is not to render certain. It may be true that what is foreknown absolutely is certain to happen, but there is a huge gulf between foreknowing a sin will be committed and foreordaining it and rendering it certain. (Interestingly Hodge here deals with what is now called “open theism” and simply sweeps it aside as virtually unworthy of serious consideration as it makes God not God.)

Then Hodge considers the objection that “Foreordination of Sin [is] inconsistent with Holiness.” His basic response is that God “sees and knows that higher ends will be accomplished by [sin’s] admission [into his plan] than by its exclusion, that a perfect exhibition of his infinite perfections will be thereby effected, and therefore for the highest reason decrees that it shall occur through the free choice of responsible agents.” In other words, when God plans, foreordains, and renders certain a sin he does so for a good reason so no guilt is involved for God. But the sinner is guilty because he acts freely. It is doubtful, however, that Hodge believed in libertarian free will, power of contrary choice, so by “acts freely” he means “does what he wants to do” even if he could not do otherwise. Hodge’s final argument in response to this objection is this: “Sin is, and God is; therefore the occurrence of sin must be consistent with his nature; and as its occurrence cannot have been unforeseen or undesigned [!], God’s purpose or decree that it should occur must be consistent with his holiness.” But, of course, that assumes everything in the world, including the kidnapping, rape and murder of a small child cannot be “undesigned” by God. What Hodge seems not to be able to conceive of is God’s self-limitation, God’s sovereignty over his sovereignty, God’s willing choice not to design, foreordain and render certain every event. Embedded in his whole discussion of God is the assumption that God, in order to be God, must be the all-determining reality. But, in the end, Hodge never adequately explains how God is good in any normal meaning of the word, if he is the ultimate, final author of all the horrors of history—except that he does it all for the summum bonum of his glory and therefore it’s all justified. He does not wrestle adequately with the question of God’s goodness; he simply assumes that no matter what God does must be good just because God does it. While Hodge was probably not a nominalist/voluntarist most of the time, this what he falls back on here.

Finally Hodge argues that his view of God’s decrees is not “Fatalism.” He defines “fatalism” as “the doctrine that all events come to pass under the operation of a blind necessity.” His view differences from that in affirming that all that occurs according to the “will of an infinitely wise and good ruler, all whose acts are determined by a sufficient reason.” I’m sure the distinction will be lost on most people because they think of “fatalism” as any view that whatever happens is bound to happen and could not happen otherwise—whether by blind necessity or divine operation.

Now, I’m well aware that many people who call themselves Calvinists disagree with Hodge’s (and Calvin’s and Edwards’s and Piper’s) strong view of divine determination of all events including sin and innocent suffering. They shrink back when confronted with this view of God’s sovereignty in meticulous providence and say either “That’s not my Calvinism!” or “Well, I’m a Calvinist but not of that kind.” When pressed they often appeal to mystery and paradox and say they somehow believe in both God’s comprehensive sovereignty and that individual acts of sin and torture of children (for example) are not foreordained or rendered certain by God. But that’s Arminianism, not Calvinism! Arminianism also includes belief in God’s comprehensive sovereignty but defines it differently—as God’s either decreeing or merely permitting all events. But Hodge’s view is classical Calvinism! All other views of God’s sovereignty are either revisionist Calvinism or Arminianism or both! Hodge is not considered an extreme Calvinist; he was an infralapsarian rather than a supralapsarian [e.g., how God's decrees came about either before, or after, the Fall of Man and entrance of sin into creation - re slater] and his doctrine of the divine decrees shows that those are really the same thing—when considered from the perspective of divine determinism. They differ only in soteriology, but that difference pales into a distinction without any real difference once one remembers their common view of God’s overall sovereignty over all affairs.

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*Of course things like theological ideas can get quite jumbled about if one were to approach the Bible from an evolutionary-creationist perspective. Then there would be no Fall, no Adam and Eve, no Snake in the Garden. And if not, then the question of sin and evil must be discussed apart from the fall of man and more the rather within the idea earlier proposed as to its origin bourne within the constitutive framework of "freedom" itself. More can be found on these topics located within the "science," "sin," "sovereignty," and "calvinism-arminianism" compositions of this blog site. But not all together nor at once. But spread about as my grasp of evolutionary creationism has worked itself through my once formerly held, and very high-minded, Calvinistic doctrines, as they have been reworked from a more Arminian theological mindset coupled with relational theism, process thought, and open theology. - r.e. slater

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My argument is that if someone calls himself or herself a Calvinist he or she should bite the bullet, so to speak, and agree with Calvin’s, Edwards’s, Hodge’s and Piper’s view of the decrees of God—that everything that happens without exception is designed, decreed, ordained, governed, and rendered certain by God. That is classical Calvinism. “Reformed Theology” may be a bigger “tent” than that, but “Calvinism” historically includes that view of God’s providence. Piper’s Calvinism is not, then, “Neo-Calvinism;” it is classical Calvinism put forth boldly and without qualification or apology. I respect him for that. And the only logical alternative to it is some kind of Arminianism—whether called that or not—in which God limits himself to allow libertarian free will such that sins and evils and innocent suffering are not designed or ordained or rendered certain by God even if they are foreknown by him.

So permit me to end with this illustration of the difference. A small child is kidnapped, raped and murdered. We all know it happens and we grieve over it and consider the perpetrator a monster. What should we think theologically about God’s role in the event? If Hodge is right, the whole event in all its gruesome details, was decreed by God according to a divine plan the purpose of which is to glorify himself. Take away all the verbiage and that’s what it boils down to. Hodge (and other Calvinists) will insist that God only “permitted” the perpetrator to enact the deed, but his explanation of God’s decrees requires that God’s permission was efficacious; it guaranteed the perpetrator would do it and God wanted him to do it and for a divine reason. So who is a monster if that is the case? The perpetrator or God? [or, might I add, the man's own theology itself. - r.e. slater]

- Roger

continue to -

Index to past articles on "Calvinism v. Arminianism"

      

Civil Empowerment - The Advantages of Social Diversity

How Diversity Makes Us Smarter
http://www.scientificamerican.com/article/how-diversity-makes-us-smarter/?WT.mc_id=SA_Facebook

Being around people who are different from us makes us

more creative, more diligent and harder-working.

Sep 16, 2014 |By Katherine W. Phillips

Edel Rodriguez

In Brief

• Decades of research by organizational scientists, psychologists, sociologists, economists and demographers show that socially diverse groups (that is, those with a diversity of race, ethnicity, gender and sexual orientation) are more innovative than homogeneous groups.
• It seems obvious that a group of people with diverse individual expertise would be better than a homogeneous group at solving complex, nonroutine problems. It is less obvious that social diversity should work in the same way—yet the science shows that it does.
• This is not only because people with different backgrounds bring new information. Simply interacting with individuals who are different forces group members to prepare better, to anticipate alternative viewpoints and to expect that reaching consensus will take effort.

The first thing to acknowledge about diversity is that it can be difficult. In the U.S., where the dialogue of inclusion is relatively advanced, even the mention of the word “diversity” can lead to anxiety and conflict. Supreme Court justices disagree on the virtues of diversity and the means for achieving it. Corporations spend billions of dollars to attract and manage diversity both internally and externally, yet they still face discrimination lawsuits, and the leadership ranks of the business world remain predominantly white and male.

It is reasonable to ask what good diversity does us. Diversity of expertise confers benefits that are obvious—you would not think of building a new car without engineers, designers and quality-control experts—but what about social diversity? What good comes from diversity of race, ethnicity, gender and sexual orientation? Research has shown that social diversity in a group can cause discomfort, rougher interactions, a lack of trust, greater perceived interpersonal conflict, lower communication, less cohesion, more concern about disrespect, and other problems. So what is the upside?

The fact is that if you want to build teams or organizations capable of innovating, you need diversity. Diversity enhances creativity. It encourages the search for novel information and perspectives, leading to better decision making and problem solving. Diversity can improve the bottom line of companies and lead to unfettered discoveries and breakthrough innovations. Even simply being exposed to diversity can change the way you think. This is not just wishful thinking: it is the conclusion [drawn] from decades of research from organizational scientists, psychologists, sociologists, economists and demographers.

Information and Innovation
The key to understanding the positive influence of diversity is the concept of informational diversity. When people are brought together to solve problems in groups, they bring different information, opinions and perspectives. This makes obvious sense when we talk about diversity of disciplinary backgrounds—think again of the interdisciplinary team building a car. The same logic applies to social diversity. People who are different from one another in race, gender and other dimensions bring unique information and experiences to bear on the task at hand. A male and a female engineer might have perspectives as different from one another as an engineer and a physicist—and that is a good thing.

Research on large, innovative organizations has shown repeatedly that this is the case. For example, business professors Cristian Deszö of the University of Maryland and David Ross of Columbia University studied the effect of gender diversity on the top firms in Standard & Poor's Composite 1500 list, a group designed to reflect the overall U.S. equity market. First, they examined the size and gender composition of firms' top management teams from 1992 through 2006. Then they looked at the financial performance of the firms. In their words, they found that, on average, “female representation in top management leads to an increase of $42 million in firm value.” They also measured the firms' “innovation intensity” through the ratio of research and development expenses to assets. They found that companies that prioritized innovation saw greater financial gains when women were part of the top leadership ranks.

Racial diversity can deliver the same kinds of benefits. In a study conducted in 2003, Orlando Richard, a professor of management at the University of Texas at Dallas, and his colleagues surveyed executives at 177 national banks in the U.S., then put together a database comparing financial performance, racial diversity and the emphasis the bank presidents put on innovation. For innovation-focused banks, increases in racial diversity were clearly related to enhanced financial performance.

Evidence for the benefits of diversity can be found well beyond the U.S. In August 2012 a team of researchers at the Credit Suisse Research Institute issued a report in which they examined 2,360 companies globally from 2005 to 2011, looking for a relationship between gender diversity on corporate management boards and financial performance. Sure enough, the researchers found that companies with one or more women on the board delivered higher average returns on equity, lower gearing (that is, net debt to equity) and better average growth.

How Diversity Provokes Thought
Large data-set studies have an obvious limitation: they only show that diversity is correlated with better performance, not that it causes better performance. Research on racial diversity in small groups, however, makes it possible to draw some causal conclusions. Again, the findings are clear: for groups that value innovation and new ideas, diversity helps.

In 2006 Margaret Neale of Stanford University, Gregory Northcraft of the University of Illinois at Urbana-Champaign and I set out to examine the impact of racial diversity on small decision-making groups in an experiment where sharing information was a requirement for success. Our subjects were undergraduate students taking business courses at the University of Illinois. We put together three-person groups—some consisting of all white members, others with two whites and one nonwhite member—and had them perform a murder mystery exercise. We made sure that all group members shared a common set of information, but we also gave each member important clues that only he or she knew. To find out who committed the murder, the group members would have to share all the information they collectively possessed during discussion. The groups with racial diversity significantly outperformed the groups with no racial diversity. Being with similar others leads us to think we all hold the same information and share the same perspective. This perspective, which stopped the all-white groups from effectively processing the information, is what hinders creativity and innovation.

Other researchers have found similar results. In 2004 Anthony Lising Antonio, a professor at the Stanford Graduate School of Education, collaborated with five colleagues from the University of California, Los Angeles, and other institutions to examine the influence of racial and opinion composition in small group discussions. More than 350 students from three universities participated in the study. Group members were asked to discuss a prevailing social issue (either child labor practices or the death penalty) for 15 minutes. The researchers wrote dissenting opinions and had both black and white members deliver them to their groups. When a black person presented a dissenting perspective to a group of whites, the perspective was perceived as more novel and led to broader thinking and consideration of alternatives than when a white person introduced that same dissenting perspective. The lesson: when we hear dissent from someone who is different from us, it provokes more thought than when it comes from someone who looks like us.

This effect is not limited to race. For example, last year professors of management Denise Lewin Loyd of the University of Illinois, Cynthia Wang of Oklahoma State University, Robert B. Lount, Jr., of Ohio State University and I asked 186 people whether they identified as a Democrat or a Republican, then had them read a murder mystery and decide who they thought committed the crime. Next, we asked the subjects to prepare for a meeting with another group member by writing an essay communicating their perspective. More important, in all cases, we told the participants that their partner disagreed with their opinion but that they would need to come to an agreement with the other person. Everyone was told to prepare to convince their meeting partner to come around to their side; half of the subjects, however, were told to prepare to make their case to a member of the opposing political party, and half were told to make their case to a member of their own party.

The result: Democrats who were told that a fellow Democrat disagreed with them prepared less well for the discussion than Democrats who were told that a Republican disagreed with them. Republicans showed the same pattern. When disagreement comes from a socially different person, we are prompted to work harder. Diversity jolts us into cognitive action in ways that homogeneity simply does not.

For this reason, diversity appears to lead to higher-quality scientific research. This year Richard Freeman, an economics professor at Harvard University and director of the Science and Engineering Workforce Project at the National Bureau of Economic Research, along with Wei Huang, a Harvard economics Ph.D. candidate, examined the ethnic identity of the authors of 1.5 million scientific papers written between 1985 and 2008 using Thomson Reuters's Web of Science, a comprehensive database of published research. They found that papers written by diverse groups receive more citations and have higher impact factors than papers written by people from the same ethnic group. Moreover, they found that stronger papers were associated with a greater number of author addresses; geographical diversity, and a larger number of references, is a reflection of more intellectual diversity.

The Power of Anticipation
Diversity is not only about bringing different perspectives to the table. Simply adding social diversity to a group makes people believe that differences of perspective might exist among them and that belief makes people change their behavior.

Members of a homogeneous group rest somewhat assured that they will agree with one another; that they will understand one another's perspectives and beliefs; that they will be able to easily come to a consensus. But when members of a group notice that they are socially different from one another, they change their expectations. They anticipate differences of opinion and perspective. They assume they will need to work harder to come to a consensus. This logic helps to explain both the upside and the downside of social diversity: people work harder in diverse environments both cognitively and socially. They might not like it, but the hard work can lead to better outcomes.

In a 2006 study of jury decision making, social psychologist Samuel Sommers of Tufts University found that racially diverse groups exchanged a wider range of information during deliberation about a sexual assault case than all-white groups did. In collaboration with judges and jury administrators in a Michigan courtroom, Sommers conducted mock jury trials with a group of real selected jurors. Although the participants knew the mock jury was a court-sponsored experiment, they did not know that the true purpose of the research was to study the impact of racial diversity on jury decision making.

Sommers composed the six-person juries with either all white jurors or four white and two black jurors. As you might expect, the diverse juries were better at considering case facts, made fewer errors recalling relevant information and displayed a greater openness to discussing the role of race in the case. These improvements did not necessarily happen because the black jurors brought new information to the group—they happened because white jurors changed their behavior in the presence of the black jurors. In the presence of diversity, they were more diligent and open-minded.

Group Exercise
Consider the following scenario: You are writing up a section of a paper for presentation at an upcoming conference. You are anticipating some disagreement and potential difficulty communicating because your collaborator is American and you are Chinese. Because of one social distinction, you may focus on other differences between yourself and that person, such as her or his culture, upbringing and experiences—differences that you would not expect from another Chinese collaborator. How do you prepare for the meeting? In all likelihood, you will work harder on explaining your rationale and anticipating alternatives than you would have otherwise.

This is how diversity works: by promoting hard work and creativity; by encouraging the consideration of alternatives even before any interpersonal interaction takes place. The pain associated with diversity can be thought of as the pain of exercise. You have to push yourself to grow your muscles. The pain, as the old saw goes, produces the gain. In just the same way, we need diversity—in teams, organizations and society as a whole—if we are to change, grow and innovate.

This article was originally published with the title "How Diversity Works."

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Addendum

Though not explicitly stated, another advantage of social diversity would be a corollary rise in the adverse areas of social empowerment and civil justice once a power-threshold has been crossed from a negative result to a positive gain. As such, not only would an organization, movement, or nation find creative innovation and financial gains from social diversity but greater empowerment to minorities accompanied with a broader intolerance for a social injustice that demands to be rectified.

R.E. Slater

September 20, 2014