It’s election time in Australia, which means its time for various Christian pundits and thought leaders to put out their ‘how to vote’ guides, because, clearly, most of us can’t possibly work out how to participate in the democratic process without some sort of pre-packaged checklist highlighting where the parties stand on the issues we’re told we should care about. If you’re after advice from me I’ll stand by my how to vote in (not) easy steps post from the 2016 election, and leave you trying to work things out.
Long time readers (if there are any) of this blog (if that’s even what this is) will know I’ve been a strident critic of the Australian Christian Lobby for various reasons; but mostly because they, historically, never spoke about Jesus, or about why a particular policy direction they took was a particularly Christian approach. There were some observable changes when former chief Christian, Lyle Shelton, left to fight for marriage with the Coalition For Marriage, and then to run for the Australian Conservatives. The new chief Christian, Martyn Iles, has been doing a creditable job making Christian arguments for various (conservative) positions on various issues, he even made promises to broaden the platform a little (as the former chief did when tackling penalty rates). The change has been, I think, a breath of fresh air and represents at least a desire to enter the political realm or public square in a pluralist, secular, democracy as Christians, rather than as people who neuter ourselves and argue for and from status quo assumptions given to us by a hard secularism that assumes religion doesn’t belong in the public life of any individual or society.
The breath of fresh air turned fetid and stale overnight, for me, when the ACL issued its ‘how to vote’ card for the May election. They’ve picked five, that’s right, just five, ‘key’ battleground issues for Christians in this election. And there are certain issues that seem particularly self-serving for Christians, which then frames how our positions on issues like abortion and euthanasia might be understood (that we care more about being in control than being considered as a voice in the mix). The ACL’s “Policy Analysis” considers abortion and reproductive health, euthanasia, religious freedom (specifically for Christian schools), sexual orientation and gender identity, and keeping the Lord’s Prayer in parliament. Picking just these five issues seems an interesting narrow cast; and perhaps it’s because on all the other big issues all the parties are exactly the same? Maybe that’s it? But given the ‘wings’ of this table are ‘all green ticks’ and ‘all red crosses’ it does appear at least to be about contrasting the ‘Christian’ options (the Australian Conservatives) and the ‘non-Christian’ options (the Greens). It’s weird to devote so much column space to Derryn Hinch, and not the many, many, minor parties throwing hats into the ring this election. But what’s perhaps most beyond the pale for me is that picking such a narrow agenda ends up not just endorsing Bernardi and Shelton’s Australian Conservatives, but Hanson’s One Nation Party.
I’m going to put it out there that if your policy platform ends up endorsing Pauline Hanson’s One Nation as a ‘Christian vote’ in the current climate, there’s probably a problem with how you’re defining your platform. Especially if you don’t prosecute a party’s platform, persona, or character beyond those issues that serve your own interest — or worse, beyond the way that party promises you access to the political process. This is the mistake evangelical Americans have made as they’ve been co-opted by the Trump administration in the U.S; a failure to maintain a distinct sense of Christian character and virtue beyond what is politically expedient, and what is happening to the church in America. These politically active Christian conservatives in the ‘religious right’ have done significant, measurable, damage to the reputation of Jesus amongst the general populace of the United States (and possibly globally) because of the way they’ve jumped into bed with a bloke who literally embodies the vice list in Colossians 3 just because it’s politically expedient to do so; because we Christians, like our neighbours, have bought into an ethic detached from a ‘telos’ or from life in a cosmos where God and his nature defines what is ‘right’ and ‘wrong’ and started pursuing politics like good little utilitarians; jumping on board whatever train will deliver our political ends, no matter what that means.
When I pressed Martyn Iles about this expression of a ‘preference’ for One Nation on Facebook, he justified the position with the following remark:
“…their doors are far, far wider open to Christians than most of the groups listed. They are easy to deal with, are often convinced to do the right thing, and they happen to line up on the social policy issues listed here.
I am pretty happy to defend where they’ve landed in our flyer just on the basis of how willingly their elected politicians work with Christians.
I get it that they have their problems (including serious ones, like their support of euthanasia), but I’ll take 10 One Nation Senators over Palmer, Hinch, or the Greens any day of the week.”
Their relationship to One Nation is, then, analogous to the relationship between the big end of town and the major parties, and the sort of insidious relationship we keep seeing exposed between foreign ‘soft power’ and our parties; the kind that leads people to suggest banning political donations from such quarters. Votes for access is a terrible pathway to the worst kind of democracy; the craven type where elected representatives act based on what will secure votes, rather than what is good, true, and beautiful, and where lobby groups that aim to distort the process for the sake of special interests urge for votes not based on what is best for all, but what is best for them — measured, predominantly, by questions of power and access.
If you chuck virtue and character out the window when assessing what party to vote for, in the name of results, you are making a bed that the rest of us have to lie in. If you end up platforming a party whose leader consistently appeals to the worst ‘angels’ of our nature; who promotes conspiracy theories rather than truth at every turn, who blames the media when her chosen representatives are exposed as degenerates, whose party cosied up with the NRA to try to soften Australia’s gun laws, whose positions on issues affecting the most marginalised members of our society or the global community are well documented, and who moved a motion in the Australian senate using a phrase (“it’s OK to be white” typically used by white supremacists). Hanson is a climate change denier (and the Australian Conservatives come pretty close), she is opposed to foreign aid (in all its forms). The party can’t seem to keep an elected representative in its folds, let alone in parliament. And according to the Australian Christian Lobby they’re the party who’re the second most deserving of your vote, because of what we Christians might get from the deal. Donald Trump might embody the vices in Colossians 3 solo, One Nation’s candidates prefer a cooperative approach.
Put to death, therefore, whatever belongs to your earthly nature: sexual immorality, impurity, lust, evil desires and greed, which is idolatry. Because of these, the wrath of God is coming. You used to walk in these ways, in the life you once lived. But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips. Do not lie to each other… — Colossians 3:5-9
I’m not suggesting that One Nation’s elected representatives should behave like Christians, or that we should expect them to… but I do think Christians should behave like Christians and exercise our participation in the political process as Christians who are ambassadors for Christ — and so not endorse vice for the sake of being closer to worldly power. I’m suggesting that virtue matters for us (and that it’d be nice to elect politicians who display virtue rather than vice, or to call for those sorts of standards rather than pure utility). A Christian vote is not about how they behave, so much as how we behave, and about what it is we express is important. There is no current political party that exhaustively embodies “Christian Values” (even the ones that have Christian in their name), which means a ‘Christian’ vote is not about who we vote for, but how one votes (and participates in political life) as a Christian. Here’s what should mark our participation in public life.
Therefore, as God’s chosen people, holy and dearly loved, clothe yourselves with compassion, kindness, humility, gentleness and patience. Bear with each other and forgive one another if any of you has a grievance against someone. Forgive as the Lord forgave you. And over all these virtues put on love, which binds them all together in perfect unity.
Let the peace of Christ rule in your hearts, since as members of one body you were called to peace. And be thankful. Let the message of Christ dwell among you richly as you teach and admonish one another with all wisdom through psalms, hymns, and songs from the Spirit, singing to God with gratitude in your hearts. And whatever you do, whether in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him. — Colossians 3:12-17
If you want to “vote for Christian values” then those are the values, or virtues, you might want to see on display in the people you’re electing and expressed by their policies. What’s tricky, in the way politics happens in the modern world, is that these virtues are thoroughly embedded in a life where a community ‘lets the message of Christ dwell among them richly’… And perhaps a better way of framing our participation in politics (beyond just the ballot box) — a politics built from “Christian values” — would be for us to push for Christians to deliberately and transparently bring Christian virtues into public life. The problem is we’d be bringing them into a “public” that has largely rejected virtue for the sake of utility, and where the key, distinctive, Christian idea that virtue comes not just dispassionately from ‘nature,’ but from a relationship with God is even more remote. To embrace a politics of utility enforces this chasm, which is the very chasm our Christian witness seeks to close.
In his work A Secular Age, Charles Taylor makes this observation about the ‘field’ public life, including politics, now takes part on, or at least about the way we think about how we should live as people in the modern world.
“The dominant philosophical ethics today… conceive of morality as determining through some criterion what an agent ought to do. They are rather hostile to an ethics of virtue or the good, such as that of Aristotle. And a Christian conception, where the highest way of life can’t be explained in terms of rules, but rather is rooted in a certain relation to God, is entirely off the screen.”
Taylor suggests the stakes of playing the game with these rules and assumptions are high; they reinforce the view that reality is a ‘closed system’ or an “immanent frame” that excludes God from the picture. There’s a real danger that the way we do politics, if we embrace ‘utility’ or the idea that being good is about obeying certain rules, or having a certain moral framework, rather than imitating the character of God, actually serves to reinforce the assumption that God isn’t in the picture, Taylor says that promoting a morality (or politics) that arises from ‘an impersonal law” or “impersonal order” — rather than from “a personal relation” is a problem for Christians. He says: “All these forms of impersonal order: the natural, the political and the ethical can be made to speak together against orthodox Christianity, and its understanding of God as personal agent.” Playing the political game this way, as Christians, takes the game further and further away from a Christian view of reality.
“On one level, we have the natural order, the universe, purged of enchantment, and freed from miraculous interventions and special providences from God, operating by universal, unrespondent causal laws. On another level, we have a social order, designed for us, which we have to come to discern by reason, and establish by constructive activity and discipline. Finally the Law which defines this order, whether as political/constitutional law, or ethical norms, can be expressed in rational codes, which can be grasped quite independent of any special relationship we might establish with God, and by extension with each other. The human relationships which matter are those prescribed in the codes (e.g., Natural Law, the Utilitarian principle, the Categorical Imperative).”
Christian values are going to be the ones that push back on the idea that we should make political decisions simply about what’s going to be convenient for certain groups — including us — here and now, they’re going to be the ones that say there’s more to life than just political success, or lawmaking, or winning, they’re going to be the ones that point to an actual, not just mechanical, relationship with God being at the heart of reality. And while keeping the Lord’s Prayer in parliament could be a nod to this higher ordering of reality, I’m not sure that having a bunch of politicians pray the Lord’s Prayer — including the line ‘your kingdom come, your will be done’ (which is a prayer for the Holy Spirit to come, and for the sort of kingdom ethics expressed in the Sermon On The Mount, where the prayer is found, to be lived) — who are then going to do their best to do the opposite — is the sort of pushing back on this closing of the system that’s required. Hypocrisy is not a “Christian value” and I think we should avoid the enshrining of ironic hypocrisy, especially given how Jesus opens up his teaching on prayer when he teaches the Lord’s Prayer: “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by others. Truly I tell you, they have received their reward in full” (Matthew 6:5). If we’re going to ask our politicians to keep praying the Lord’s Prayer, we’ve also got to ask them to both believe it, and mean it, and to turn their attention to the sort of ethical vision and kingdom that the prayer entails.
I’m not going to cast my vote just to secure an ‘open door’ and a few key ‘ticks’ on policy areas that serve my interests. A Christian vote is not the vote that secures the best possible result for us on certain positions, or the best access to those in power, no matter the cost. A Christian vote is the one that looks to our relationship with Jesus as Lord, to his example, and to his commands, where we vote with integrity and character and virtue — the highest of those virtues being love. This will certainly mean that Christians consider the elderly, the sick, and the unborn in our political matrix — but also the refugee, the foreigner not on our shores, the widow, the poor, the not yet born (whose natural environment our decisions affect), and just about any ‘other’ — given that they all fall into the category of ‘neighbour’ or ‘enemy’ and Jesus calls us to love both (but first to love God with all our heart, soul, mind, and strength). Here’s the paradigm that’s meant to mark our politics as Christians because it’s what it looks like to be a citizen in the kingdom of God — the kingdom Jesus launched in his death and resurrection, at the cross.
“Whoever wants to be my disciple must deny themselves and take up their cross and follow me. For whoever wants to save their life will lose it, but whoever loses their life for me will find it. What good will it be for someone to gain the whole world, yet forfeit their soul? Or what can anyone give in exchange for their soul? For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what they have done.” — Matthew 16:24-27
Cosying up to One Nation might gain us the whole world in terms of political access and power (it probably won’t); but what if the cost is not just our soul, but our witness to our crucified king? Is it worth it? Or is it the equivalent of trading our birthright in God’s family of promise for a bowl of gruel?
“There is an important difference between an education resource and a political tool.
A political tool has to effectively appeal to people who are disengaged and influence them.
An education resource is for people who are engaged, and it takes them on a much bigger journey.
If our flyer were primarily an education resource, it would include all parties and all conceivable “Christian” issues (which I do care about – anyone who follows my vlogs and blogs will know that). It would also have a small distribution, targeted to rusted-on Christians.
But it is not.
(Actually, it wouldn’t be a flyer at all – it’d be a website).
There are a number of good resources of that kind already available, which most people who are that engaged will already have seen.
The flyer is for middle-Australia, marginal seat, politically disengaged, Christian-sympathising voters. It has a mass distribution.
It’s for a target that other groups are simply not reaching. It is for a target that is not in yours or my mindset.”
I’m not sure I understand how this makes my post unreasonable, I’ll let you be the judge. There’s a little more in his post.
I will say, briefly, that I think this explanation makes things worse, not better. If this is designed to present a ‘Christian values’ approach to politics to people who are largely not actually Christian, but might share some Christian values, then this misrepresents the heart of Christianity (and Christian political concerns). It might be politically expedient (or utilitarian), but it is not helpful for the wider mission of the church (or the Kingdom of God, of which the ACL is, universally, a part). I’d also point out that there is a website that goes with the flyer, and lots of opportunities for the ACL to be clearer in its repudiation of One Nation, especially for the sake of those who receive this flyer in the mail who might be confused about how Christians stand with regards to that political party.
Aussie cricketer James Faulkner set tongues wagging this morning with an instagram post; a post that in many ways may have initially seemed a breath of fresh air from the Folau controversy, but, that ultimately will just further entrench the axiom that our athletes probably should get off social media, or we should stop holding them up as champion representatives of some ‘ideology’ or ‘ideal’ rather than just as representative players of sports.
Faulkner posted a picture from his birthday celebration with his mother and “boyfriend” — and the internet (including some teammates) went gangbusters seeing this language not in the way that women can talk about each other as ‘girlfriends’ without it being immediately sexualised, but as a coming out; this reading was especially fed by his hashtag #togetherfor5years. Faulkner seemed to initially seek to bring clarity and to temper the reaction when he edited the post a few hours later to add the words “(“best friend”)” next to boyfriend.
One of the conditions of our hyper-sexualised age is that we don’t do platonic relationships; every relationship is shot through with sexual tension and re-interpreted through that grid. This gives rise to, for example, the ‘Billy Graham Rule’ where men won’t be in a room alone with a woman because the sexual tension will be impossible to overcome, and to the re-reading of historical same sex friendships as homosexual (think David and Jonathan in the Bible, or Jesus and the disciple he loved — or Jesus and Mary Magdalene). This view of the world is fed by a culture of objectification and pornography that does turn any innocent scenario or engagement into an opportunity for an interaction to degenerate into sex. We saw this play out on the sporting field a few years back when football legend Craig Foster put his hand on a pre-teen girl standing in front of him during the anthem, and twitter blew up, and continued to blow up as people doubled down even after it was revealed she was his daughter and he was comforting her; we also saw the ‘objectification’ culture play out closer to home when fly-in-fly-out T20 star Chris Gayle hit on a reporter as she tried to do her job in a post-match cricket interview.
In our new view of the world, every relationship, unless clearly defined otherwise, is inherently possibly sexual, so it doesn’t take much for us to jump into assumption.
So Faulkner has had to ‘come out’ today as straight; clarifying that the bloke in the photo has been his housemate for five years, that he’s his business partner and best mate, and also having to, with Cricket Australia, find ways to appease the LGBTI+ community or Spirit of the age, lest his clumsy wording become a transgression worthy of judgment.
There seems to be a misunderstanding about my post from last night, I am not gay, however it has been fantastic to see the support from and for the LBGT community. Let’s never forget love is love, however Rob is just a great friend. Last night marked five years of being house mates! Good on everyone for being so supportive.
We know what happens when athletes are insensitive about the culture’s sexual gods on social media. Cricket Australia has jumped into damage control with its statement.
“His comment was made as a genuine reflection of his relationship with his business partner, best friend and house mate of five years. He was not contacted for clarification before some outlets reported his Instagram post as an announcement of a homosexual relationship
“James and CA are supportive of the LGBQTI community and recognise coming out can be an incredibly emotional time. The post was not in any way meant to make light of this and, though the support from the community was overwhelming and positive, Cricket Australia apologises for any unintended offence.”
An apology for ‘unintended offence’ is an interesting one; and while I suspect Faulkner was probably playfully transgressive in his presentation of his relationship in the terms he used, complete with heart emojis, there’s a real fear at the heart of this apology that Faulkner has committed a transgression that will earn him the judgment of the modern day online inquisition. He’s definitely been potentially unhelpful in playing with an issue that matters in substantial ways to real people (and starting to see some backlash on that). Whether that backlash translates into outright condemnation and being ‘excluded’ — tossed into the fires of the modern day Gehenna — does remains to be seen at this point. But this scenario is super interesting coming on the heels of the Folau scenario, and one has to ask whether Faulkner faces Hell on Folau’s terms now for lying rather than for homosexuality, but more than that, what sort of hell his casual instagramming will earn in the form of judgment from the modern world. Will he escape the treatment Folau has received for his insensitivity, or is his repentance (and the vicarious repentance on behalf of his peak sporting body) enough to earn him ‘salvation’ from the Internet, and perhaps more importantly, the games’ sponsors.
Perhaps instead of asking questions about Faulkner’s future, or social media policies for our national athletes, we might start asking ourselves questions about the role sexuality and sex play in the ‘spirituality’ of our modern age, and if they can bear the weight of defining who we are, and what is sacred, to the extent that a new orthodoxy wants to insist they do; perhaps we could be asking how healthy our view of the world is if every relationship has to be interpreted through the grid of sexuality, and if we might all end up running the risks of pornifying every interaction (seeing and collapsing all relationships the potential for sex), and so avoiding intimacy or deep friendship (boy friends and girl friends) as a ‘Billy Graham Rule’ that will ultimately rule out any deep connections with anybody. We can’t say “love is love” about a friendship when our prevailing culture believes and teaches, in a reinforcing echo chamber/circular force, that love is sex. Faulkner runs the risk of elevating his friendship with his housemate to a place that only a sexual relationship is allowed to hold in the lives of the modern ‘believer’ in the sexular religion; this post was potentially a form of sexular idolatry. A heresy.
For us Christians this presents some interesting challenges because we’ve adopted the sexualised view of relationships in our churches in pretty damaging ways; ways that idolise marriage as ‘the relationship’ that carries all the expectations we have for intimacy (and sexuality), and correspondingly reduce friendships to superficial, we’re just as likely as the world to sexualise the relationship between James Faulkner and his housemate (and to ask questions about David and Jonathan). We’re also likely to have the Billy Graham Rule operating as a cultural norm in male/female relationships, so we’re not ‘brothers and sisters’ first — spiritually in a way that is truer than biologically — but every relationship was the capacity to be sexualised (partly because we’ve been ‘formed’ by our pornofied culture, certainly, and how to unwind that is tricky)… but we haven’t yet come to terms with what that looks like for the same sex attracted in our midst. Bizarrely, it’s probably actually the voices of the only people our present culture might consider more transgressive than Folau, or, now, Faulkner, those who refuse to participate in our ‘sexual’ worship at all; the celibate, same sex attracted, Christians who can guide us through this journey. Voices like Ed Shaw in his book The Plausibility Problem, or Wesley Hill in his books and blogging, especially at Spiritual Friendship, or the Revoice movement and its statement, or locally, someone like my friend Tom Pugh who has just launched The Integrate Project. He posted yesterday about why the church needs Same Sex Attracted/LGB+ people.
“If marriage and the nuclear family has become an idol in our churches, then how important is the celibate gay Christian in reminding The Church of central Gospel truths regarding sacrifice, waiting, and community? And if sex has been elevated to the level of godhood in western culture, then this kind of person is testament to what it is to be whole and human outside of our sexual obsession, confusion and entitlement.
The LGB/SSA Christian often finds themselves in the crossfire between the most prevailing narratives in our culture: the heteronormative narrative versus the sexual liberation & gender non-conforming narratives which usually go hand in hand.”
I think this is true, but I’d also add that it’s not just marriage and family that is idolised, but sex and sexuality as the ultimate forms of meaning and our ultimate access to ‘transcendence’ or something ‘heaven-like’ — and that part of teaching us about waiting and community is about teaching us about seeing these created goods as having an ‘ends’ beyond themselves, but also teaching us the practices of intimacy and friendship that aren’t defined by the sex act (though they might involve ‘attraction’).
Our whole culture is going to Hell. Hell isn’t ‘other people’ as much as it’s ‘other people with no intimacy, love, or friendship’… because it’s other people without God… and we’re all heading there together if we don’t start repenting and trying something new. Perhaps something more like James Faulkner and his housemate. Good on them. Happy anniversary. But more than that, it’s about finding how our desire for intimacy, friendship, and sex aren’t ends in themselves, but part of our human experience that echo the image of the Triune God who is, in the three persons of God, love, intimacy, and friendship — and from whom these characteristics flow as blessings to us; and alongside those blessings there’s an invitation out of ‘hell’ or even the false-heaven of sex, and into that eternal intimate relationship through the death and resurrection of Jesus. The ‘oneness’ or intimacy he offers is a fuller experience than any romance, or bromance… Check out these words from Jesus (the sort of thing where if we were to express them about another person some questions might be asked on Twitter).
“My prayer is not for them alone. I pray also for those who will believe in me through their message, that all of them may be one, Father, just as you are in me and I am in you…I have made you[e] known to them, and will continue to make you known in order that the love you have for me may be in them and that I myself may be in them.” — John 17:20-21, 26
Rugby Australia’s Inclusion Policy, published in 2014, is specifically designed to ensure LGBT+ people are included in the rugby community, and especially on the field as participants in that community.
Rugby Australia’s goals, as stated in the policy, are:
“Rugby AU’s vision is to ignite passion, build character and create an inclusive Australian Rugby community. Our vision can only be achieved if our game is one where every individual participant, whether players, officials, volunteers, supporters or administrators feel safe, welcome and included.”
And so, the Inclusion Policy codifies ‘inclusion’ as ‘freedom to participate… without fear of exclusion’ — and broadens the focus beyond sexual orientation to include gender, race, and religion.
“Rugby AU’s policy on inclusion is simple: Rugby has and must continue to be a sport where players, officials, volunteers, supporters and administrators have the right and freedom to participate regardless of gender, sexual orientation, race or religion and without fear of exclusion. There is no place for homophobia or any form of discrimination in our game and our actions and words both on and off the field must reflect this.”
It’s perhaps a sad thing that the history of sport is littered with examples of exclusive policies around exactly these categories; this sort of policy is, in the face of history, a necessary policy. It ensures people can gather around a common object of love — Rugby — and form a community.
Theologian Oliver O’Donovan wrote a book called Common Objects of Love unpacking a bit of the philosopher/theologian Augustine’s thinking around how shared loves build communities, and how these communities are a necessary part of our social fabric — they bring together people who are different in a certain sort of unity. O’Donovan (building on Augustine and before him, Cicero), defined community as: “a multitude of rational beings united by agreeing to share the things they love.”
Note, this doesn’t say anything about the areas where we don’t agree, or where we have different loves, it holds out the hope that a ‘common unity’ might foster the coming together of a multitude; and when this happens it is both good and beautiful. When Muslims and Christians set aside difference and take the field together as opponents with a shared love of a game, or even better, as a team, great things happen. I’ve witnessed that first hand in the football league I play in in Brisbane. One of the first things I talk about when meeting refugees or asylum seekers in Brisbane is our shared love of sport — even if they’re Real Madrid or Arsenal fans — but there’s evidence beyond my particular experience. When Israeli and Palestinian children take the field together through a program run by a group called Mifalot, this produces real changes in attitudes towards the other, through that shared experience. So after participating in a program, and being surveyed:
Among the Palestinian children, a 35% increase in trusting all or most Jewish Israelis, a 23% increase in hating none or almost no Jewish Israelis, and a 22% increase in thinking that none or almost no Jewish Israelis hate Palestinians.
Among the Jewish children, there was a 20.5% increase in those who trust all or most Palestinians, a 16.5% increase in those hating none or almost no Palestinians, and a 17% increase in thinking that none or almost no Palestinians hate Jewish Israelis.
The ‘commons’ being inclusive, or holding common what can be held in common, while other things might divide us, is a vital thing for human flourishing; and arguably, for the reduction of exactly the sort of issues Rugby Australia seeks to eradicate with its Inclusion Policy. If Rugby Australia was to hold to a robust, generous, pluralism that allowed people who have different views and backgrounds to take the field together around a shared love of Rugby, that wouldn’t just be good for the individuals involved, but for the people the players selected for those teams ‘represent’ (on the power of ‘representation’ consider Black Panther or Wonder Woman and the impact those movies had).
How our ‘common’ or public institutions function has real potential to shape the way we interact with one another around loves we do not share.
The problem we’ve seen in the Israel Folau case is that inclusivity runs into a bit of trouble if the ‘common objects of love’ aren’t clearly defined and limited (ie rugby), or if the ‘centre’ — the shared love — of the community changes in such a way that it excludes people it claims to be including such that, perhaps, rugby becomes a means to the ends of inclusion, rather than inclusion being the means to the shared ends of rugby. In Folau’s case, potentially, someone who, from a ‘religious object of love’ has expressed a different moral position on homosexuality in that sphere/love (ie the religious sphere), the question is then how inclusion is defined. If the inclusivity platform seeks to go beyond the shared love, it is no longer aimed towards community (a common unity) but something else; and if the insistence is that LGBT+ players will not feel safe or welcome with players who hold religious convictions (about supernatural, spiritual, matters like heaven and hell) that don’t impact that individual’s approach to the Rugby field, or community, then this is a problem that must surely lead to an amendment of the Inclusion Policy to exclude religion as a protected category. It’s clear that, in this case, these religious views do not stop the individual in question being prepared to take the field with, or support the inclusion of LGBT+ athletes on the Rugby field — Folau was a former face of the Bingham Cup, described as “the biennial world championships of gay and inclusive rugby,” tournament organisers said he was a “strong advocate for ending all forms of the discrimination in sport.” It seems to me that Folau is better able to embody the inclusion policy of Rugby Australia than the leaders of Rugby Australia.
Here’s the perennial disclaimer I include in every Folau post — I think his social media comments were irresponsible, as a fellow Christian his views on the way the good news of Jesus should be articulated, and probably on what the Bible prohibits in the passages he mashes up on Instagram, are fundamentally at odds with mine. The Bible had no conception of ‘homosexuality’ as an orientation or identity; this is a relatively modern development of ‘identity’ built from desire; it does, however, provide a framework where our ‘chief’ or ‘ultimate’ love will shape the way we use our bodies in relationships and sex, and it prohibits same sex sex. This is to say, I wouldn’t say ‘homosexuals’ are condemned on the basis of identity, orientation, or attraction, but like all people, we stand forgiven or condemned based on what we do with Jesus, and whether we hold the God who made the universe as the chief, defining, organising love of our life; ie whether we worship him. I note, having chatted to a friend this morning, that it’s interesting that a bloke with a $4 million contract posted a meme that omitted greed from the list of sins that lead to hell… and that this is a bit of a blind spot in our Christian culture, that we’re happy for a champion to say hard things about sexuality, but we’ll give him, and each other, a pass on how we approach money. I think, if reports of his contract and agreements with Rugby Australia are correct, they’ve got good grounds to terminate his contract.
While I disagree vehemently with Folau, I’d still ‘take the field’ with him if I could tolerate Rugby Union (and if I had the ability; a national sporting body has to draw a line somewhere). This is because communities built around common objects of love are necessary not just for finding common ground, and reminding ourselves of our shared humanity, but because relationships built on connection and trust are also vital for having the sorts of conversations that will change attitudes and hearts.
Rugby Australia needs to decide if it is a public organisation or institution, or a private business. It needs to decide what ‘good’ it is pursuing in its vision and what ‘inclusive’ really means. It needs to decide if, as a private business, it must make decisions based on what is commercially beneficial, or as a public institution, it must make decisions about what sort of society it imagines, and what sort of virtue or character it wants to build. It has a real chance to lead Australia towards a generous picture of community; where people feel safe and welcome even while disagreeing in other spheres; where deep and significant conversations can take place face to face, amongst embodied humans — rather than disconnected conversations happening where we are mediated to one another as pixels, and where it is so easy to dehumanise and shout past one another. Rugby Australia has to ask itself if it wants to exclude Folau because he failed to ‘represent’ a version of an ideal (held by the powerful), or if in excluding him they also set an exclusive standard that might ultimately trickle down and exclude all those who hold his views who are lacing up their boots and taking the field next to LGBT+ players all over the nation, sharing a love of rugby, and building the sorts of relationships and connection that change hearts about one another across things that divide. The media needs to ask itself if trotting out condemnation after condemnation from Folau’s teammates actually reinforces the sort of ‘exclusivity’ that is ultimately damaging from the grassroots up, not just the top ‘ideological champion’ representative players down.
There are significant dangers with exclusivity — and these are dangers Christians need to stare down in places where we run the show. Firstly, when the parameters for exclusivity are set by the powerful, on their own terms, the inclusivity isn’t genuine, it’s colonisation; it requires people to be included on terms other than their own. This is where I suggested the Folau furore, and his condemnation by ideologically drive, white, upper management types, is a bit racist. One must, when seeking to include LGBT+ members in a community, consult and understand what it is that leads those individuals to feel unsafe; what homophobia looks and feels like, and what the gay experience involves; one hopes the leaders of Rugby Australia have done that work, that they are framing inclusivity in the interest and from the experience, of the outsider or minority… but this is true for all forms of inclusivity; one hopes they’re also consulting women about what inclusivity in an historically male sport would look like, ethnic minorities about inclusion in a sport that has been the property of exclusive, typically white, private school education in Australia’s sporting class war, and, people with religious convictions about the nature of religious conviction — of loves other than Rugby, and how they cascade in to the approach people take to Rugby. It’s tricky in a culture where sport often occupies the chief place in the heart of the Australian, or a space that competes with other loves, to conceive of itself as something other than an ultimate love, but an inclusivity program that recognises that people aren’t rugby players or members of the rugby community first, but come to this ‘common ground’, the rugby field, from other spheres is a good start.
The second danger of exclusivity is one that should be familiar to people in the Rugby fraternity — when you exclude a certain class of people from taking the field under your rules, they set up a parallel (and in the case of Rugby League, superior) field. Community fragments when you try to broaden what people are gathering around from a common love, to contested loves. And fragmented community is not a great thing where common grounds might exist (unless, like me, you believe League is superior to Union). In my submission to the Ruddock Review of Religious Freedom, just as in my response to the Benedict Option, a book championing a form of Christian withdrawal into parallel communities, I suggested that the last thing we want in our shared, civic, public, life is for people who disagree to further withdraw into exclusive communities built around not just common loves, but common dislikes. This is part (but not all) of how we get contemporary Christian music, Christian schools, and all manner of parallel institutions (including Rugby League). Rugby Australia, in adopting a more exclusive approach, runs the risk of those it excludes forming (or joining) alternative ‘fields’ where they might seek a more radical inclusion, but are more likely, on the basis of human nature, to be equally exclusive and to lead to more fracturing of our common life, more polarised convictions, and more conflict. The problem with setting up ‘exclusivity’ in the public field, or commons, is the same problem Christians are now running into because we tried to be ‘exclusive’ with our definition of marriage; it sets up a ‘zero sum’ game where the disenfranchised party no longer seeks compromise in relationship, but victory at the expense of the other. And it builds a cycle of resentment, rather than peacemaking, which builds the conditions that allow common love, fraternity, and persuasion in pursuit of goodness and truth.
Our national rugby team represents a vision of the sort of society we hope to be as a nation. The players who take the field are our ‘representatives’; and so the approach Rugby Australia takes to its vision is more important than some of us might like to think, but perhaps, less important than they’d like it to be (if they’re pursuing an ideology in a zero sum way, and people can just take their ball, and participation, elsewhere). Rugby Australia is, at a micro level, facing the same challenge that our nation’s leaders are facing as they work out ‘religious freedom’ and what that means in a contested landscape. So, as my submission to the Ruddock Review said, “surely the best future for our nation is one where our diversity produces richness and resilience through civil disagreement and tolerance, rather than a fragmented nation where different communities withdraw into their own bubbles such that we are able to find less and less in common; less to unite us as citizens?”
At the 2013 Rugby League World Cup Fiji demolished their pacific friends, Samoa, 22-4. The result was unremarkable in many ways, it was what happened after the game that felt remarkable and somewhat unprecedented. The 17 players from each nation, who’d just been pummelling one another in the name of Rugby League, linked arms, with the support crews from each team, in the name of Jesus. The two teams shared a time of prayer together, captured on film.
This was one of the most iconic moments of that World Cup. It cut through the cynicism and competitive cut and thrust of modern sport and reminded us that the ‘combatants’ aren’t just humans fighting for particular tribes or nations, but friends and brothers. It showed the real power of a shared humanity… at least that’s how this sort of thing gets framed in the secular age where religion is a ‘thin’ concept and tribal identity, marked by ethnicity or something innate like sexuality, is the ‘thick’ stuff that defines who we are. Religious belief in this modern world is something like a thin piece of fabric you don to show solidarity… But maybe there’s something more going on here than that. Maybe these players aren’t linked by a ‘thin fabric’ of religious unity, but rather, it’s the jerseys they wear — markers of their nationality — that we’re seeing exposed as ‘thin’ and their spirituality — their shared belief in a transcendent God — is actually what provides a deeper, thicker, solidarity. A shared identity, even, that’s both culturally embedded, and transcultural. It’s significant, and will become more so below, that what we’re seeing here is how much the Polynesian identity is not just along ethnic unity, but that spiritual unity is part of that fabric. It’s not a thing dropped on top. That rather than seeing ‘the real power of shared humanity’ here, we’re actually seeing ‘the real power of shared religious belief’.
https://www.youtube.com/watch?v=BQtqLhxjqOg
In the more recent Rugby League World Cup, in 2018, the Fijian Rugby League team won hearts and tingled spines with their pre-game rendition of the hymn Noqu Masu. I was at Suncorp Stadium for the semi-final Fiji played against Australia, and the absolute highlight for me was this song before the game. It was one of the most remarkable parts of Fiji’s remarkable World Cup (and was often remarked on by the secular media, like here, and here this one is particularly notable because it’s the NRL celebrating how important religion is to the Fijian team). Had I not rushed out of the ground at full time to avoid the post game ‘peak hour’ conditions, my highlight would’ve been when the Australian team joined the Fijian team for their post-match prayers. When you watch the footage you see Fijian players wearing Australian jerseys, and Australian players wearing Fijian jerseys, and players from both nations singing a hymn together. It’s beautiful. It’s spine-tingling stuff.
But the NRL’s commitment — and the modern ‘secular world’s’ commitment — to this sort of spirituality is only skin deep. Religious commitment — and the singing of beautiful hymns — in this age, are just like a jersey. Something that can be removed in the name of a ‘greater’ unity. Something one might be asked to remove for the sake of ‘inclusivity’. For the Polynesian community it seems much more than that; but it seems the NRL, like the Australian Rugby Union, and most modern sporting organisations are going to be asking Polynesian players to remove something that, for them, isn’t like a jersey — it’s more like being asked to remove their skin. Religious commitment is not just skin deep; it goes to, and comes from, the heart. It’s tied to an account of what it means to be human. People who don’t hold religious commitments about a ‘sacred ordering’ of the world — about the existence of a divine being, or transcendent reality, just can’t come close to understanding this — especially when they have ‘religious’ commitments of their own that these older forms of religion conflict with.
When Peter Beattie speaks out against Israel Folau for failing to meet Rugby League’s ‘inclusiveness standards’ — he might be talking about a clumsy expression of belief, but it’s hard not to see that as coming from a misunderstanding or religious belief as largely about ‘expressions,’ and for a religious person not to understand that as a rejection of their core identity. It’s also hard to understand for a religious person to understand why the NRL will celebrate hymn singing (as an external ‘marker’) but reject other things that come from the same heart level convictions that lead to hymn singing. The modern secular world wants hymns without a ‘him’, and prayers without an object. This won’t work for Polynesian athletes (or any other religious athletes), and to force it, frankly, is a form of racism. Folau’s church, the Truth of Jesus Christ Church is a Polynesian church. Its Facebook page features Bible readings and songs from Tongan and Samoan members, worshipping in their heart language. It features videos of men preaching in Polynesian dress. Folau’s religion like the religion of many other Polynesian athletes, is fundamentally integrated with his cultural identity
Though this has, thus far, been about Rugby League, it’s also an issue in Rugby Union. Not only because Folau published an unfortunate Instagram picture that took some of the New Testament out of context, but because his post has received likes from Polynesian Rugby Union players around the world. A couple of fellow Wallabies, and, notably, English representative Billy Vunipola. Vunipola liked Folau’s post and was then pressured from certain corners to unlike it (if sports journalists are ill equipped to commentate on religious matters, as they appear to be, the weird mix of religious matters and social media conventions represent a totally new world order). Vunipola, instead of backing down, expressed support for Folau’s views because they represent a shared conviction. He’s now facing his own issues over in the UK. England’s equivalent to the ARU, the Rugby Football Union (RFU) issued a statement, that echoed Beattie’s, and again modelled the new ‘virtue’ that will ultimately exclude any who don’t get on board.
“Rugby is an inclusive sport, and we do not support these views.”
True inclusion would grapple with this and find ways to include people with fundamentally different understandings of what it means to be human — even when those differences are conflicted and at odds. Sport could be a powerful way of finding paths to our shared humanity and our ability to occupy a field not just as opponents who stand together after a conflict is over, but as teammates who co-operate despite deep divisions. This is a generous pluralism. Our sporting bodies talk that talk, but they don’t walk that walk. True inclusion would issue a statement that ‘Rugby is an inclusive sport’ and not feel the need to define whether an organisation supports certain views or not.
There’s an idea at play in ‘identity politics’ (and I don’t mean this pejoratively) called ‘intersectionality’ — it’s that all excluded and oppressed classes or identities share a common experience (oppression), often from a common oppressor (western power, or patriarchy… typically male and white), and that all identities ultimately ‘intersect’. There’s lots to this, and it’s important that we recognise that there are ways that a certain sort of ‘status quo’ assumes a central position in determining who gets what status in the western world. The problem is not with ‘intersectionality’ in this case; it’s that intersectionality defined by a particular class of people isn’t being ‘intersectional enough’. It’s that modern ‘intersectionality’ doesn’t have a thick enough concept of ‘religious identity’ to see it as a real thing. It could be that this shows some fundamental problems with trying to build an ‘inclusive’ life without a robust account of difference and different identities, and an appeal to a ‘thin’ concept like ‘our shared humanity.’ It’s fascinating to see those so opposed to western power, and so interested in ‘inclusion’ now wielding ‘western power’ against polynesian athletes; Folau won’t be the first. The question is how long it will take for the game’s administrators to catch up — and I suspect it will take as long as it takes for our ‘secular’ institutions, including our media commentators, to catch up.
Intersectionality built around a centre of power will ultimately eat itself. Much like the LGBTQ+ umbrella is a fraught ‘unity’ when certain trans- or queer activists want to undo the categories of gender that are so fundamental to a homosexual identity, a commitment to ‘inclusivity’ that requires people check important aspects of their personhood or identity at the door is not actually inclusivity at all. And that ‘inclusivity’, at the moment, is being pushed by powerful, white, middle-aged (or older), people is a bizarre irony. There’s something both patriarchal and colonial about imposing a western, white, view of religion upon the Polynesian community, much as there would be if we sought to impose western religious values on Hindu, or Muslim, athletes.
I don’t share Israel Folau’s understanding of God (he doesn’t believe in the Trinity). I don’t share his understanding of the passages of the Bible he cites (I think they’re for Christians who have already accepted the Lordship of Jesus over all of their life). I don’t share his understanding of how best to articulate the Gospel and why somebody would repent, and, thus, what repentance is. I would be much more careful using ‘homosexual’ as a category of person to pronounce judgment on people than Folau is (based on how I understand the Bible, and sexuality). I know lots of homosexuals who are Christians, who grapple with their sexuality at that point and resolve their identity in a variety of ways, some I agree with, some I don’t. I think his blanket, un-nuanced, statement is unhelpfully obscuring when it comes to the reality of people’s lives. I have a different view of Hell to him. I believe, ultimately, God judges us based on whether or not we reject the (fully divine) Jesus as Lord, not on how we live if we reject that (the substance of Folau’s post)… But I have no doubt that his views are thoroughly consistent with his religion, and that for him, religion and identity are intertwined. And if we’re going to talk ‘inclusion’ we need to really mean it, and include positions and opinions we ‘enlightened’ white westerners don’t like — especially if we claim ‘religious inclusion.’
What’s interesting, in the realm of ‘inclusion,’ is that it’s actually the Polynesian communities who seem to model it best, at least in sport. It’s the Polynesian teams built around a Christian faith that bring people together across divides. Israel Folau doesn’t just tweet and instagram about homosexuality (in ways I’ve been outspokenly critical of), he also takes the field for, and acts as the face of, a tournament that aims to stamp out homophobia in the game. It’s only when you’re utterly sure of, and convicted about, who you really are, that you’re able to generously include others without feeling threatened. In those pictures and videos of people coming together in prayer and song — there’s stacks of people in those pictures who don’t share the same religious belief as the Christian players, but they’re being brought in, loved, welcomed, and included — maybe those players are the last people our powerful, white, organisation leaders should be excluding as we navigate these new cultural waters together.
The Australian Greens have announced they won’t join a tradition as old as the World Wars — joining a cease fire over the Easter weekend(ok, so it was Christmas in World War I, but there are modern conflicts where the combatants lay down arms for the Easter weekend) — but they will hold back their political cannons over ANZAC Day.
This is fascinating; one, because it reveals that in the ‘post-Christian’ landscape, the new national ‘holy day’, recognised by all parties, is one connected to our national mythology, ANZAC Day, not to our Christian heritage. Two, because the Greens point out that Easter has already been de-sacralised in our national calendar (even if our retailers keep a certain sort of liturgical year that marks out the period between Christmas and Easter as ‘hot cross bun’ season).
Greens Leader, Richard Di Natale, says:
“We’ll be campaigning hard through the Easter period and be doing everything we can to make this a climate change election.”
The major parties have agreed not to campaign over the Easter period as a mark of respect to its ‘sacred’ nature. There’ll no doubt be many Christian, or conservative, pundits who’ll cry foul at this sacrilege. But there’s something fundamentally real being recognised in the Green’s approach — it’s not that ‘nothing is sacred’ any more, in our secular age, it’s that everything is religious. Every day is sacred; which is something Christians can agree with — because every religious action is political. Every act of a religious person, every word, is an articulation and embodiment of a certain vision of a political kingdom. Christians, as we live in the world, as we speak and proclaim the lordship of Jesus and obey him as king, are living out a political vision; which means that rather than being ‘not political’, Easter is profoundly political — it’s the moment that Jesus, our king, was crowned and enthroned as king of the Kingdom of God.
It’s not that no day is ‘sacred’ — it’s that there’s a growing realisation, or revelation, that every day is sacred. That we live in a time where the soul of our nation is being contested and contended for, and where we’re trying to figure out how to live together with different holy days; different understandings of what is sacred and what is profane.For the Greens, digging up coal and destroying the environment is an act of sacrilege, of desecration, of destruction of their material ‘god’ — the natural world. It would be easy for Christians to see the Greens choosing to protest the Adani coal mine as an act of ‘sacrilege’ that cheapens the holiness of Easter, but many Christians will see their actions being in line with the Lordship of Jesus, the king appointed by the creator who called humanity to steward his good creation.
What’s changed in our culture that brings about political campaigning on Easter — brazenly campaigning for other gods — is a loss of consensus in our institutions and our calendar that Jesus is king; this is contested — political contests (religious contests) don’t just happen at election time; because every moment is sacred, every moment is also political.
There’s a challenge here for Christians as we engage in the politics of our nation — to have our participation shaped by our primary political identity; our citizenship in the kingdom of heaven, where the call is for us to love the Lord our God with all our heart, before working out how we love our neighbours as we love ourselves. We have a larger view of the sacred than our neighbours, one that might allow careful participation in their political institutions, but we need to be careful not to become polytheists. God’s people were, from even before the 10 Commandments — but specifically in them — called to live political lives that articulated a certain vision of a kingdom, and behind that, a vision of God. Their neighbours were doing the same — the first two commandments deal with this reality.
“You shall have no other gods before me.
“You shall not make for yourself an image in the form of anything in heaven above or on the earth beneath or in the waters below.You shall not bow down to them or worship them; for I, the Lord your God, am a jealous God, punishing the children for the sin of the parents to the third and fourth generation of those who hate me,but showing love to a thousand generations of those who love me and keep my commandments.” — Exodus 20:3-6
Part of the nature of the prohibition in the second commandment is that we humans are meant to be the images of God — living, breathing, ones — and to make other images and then worship them distorts who we are, and how we understand God. The other part of the problem with worshipping created things is not that they aren’t sacred, the ‘heavens declare the glory of God’ (Psalm 19), it’s that their sacred purpose is being profaned and cheapened by false worship. Israel failed to live out this distinction; their commitment to God’s kingdom was undermined by their worship of foreign gods, and their buy in to the politics and way of life that came from that. Man made religions — the ones that replace God with things he made, or with other gods — always lead to damaging systems of power that ultimately, as they stop God being God, stop humans being seen fully as humans. Distorted politics ends up not just desacralising, but also dehumanising. When Paul talks about this in Romans 1 he argues that false religion — taking that which is sacred (created things), that which is made to ‘reveal the divine nature and character of God’ and worshipping those things, leads to broken humanity and, ultimately, death. The decision to worship ‘other than God’ in systemic terms, leads to politics and political kingdoms that reject God, and reshape humanity to different ends. This was the problem with the nations surrounding Israel in the Old Testament, but also in the New. Kings in the ancient world consistently set themselves up as ‘the image of God’ (using the same words the Bible prohibits, the claim of the Old Testament is a polemical claim against ancient political visions where other humans were plebs for the powerful to use and abuse as they saw fit). Nobody did this more than the Caesars — Augustus turned ’emperor worship’ into a new art form, and by the time Jesus was tried and killed, the Caesars, by then Tiberius, had mastered the art of promoting their divine image (Jesus’ statements about coins with Caesar’s image on them are particularly pointed and political against this backdrop — give Caesar what his image is on, and give God what his image is on — our ultimate ‘political’ allegiance belongs to the God who made us). When Jesus came he came making claims that put him specifically at odds with the Caesars; and with all other would be ‘images of God’ who were not worshipping the God of the Bible, the God of Israel. He came making political claims. He came calling people into a kingdom. He came announcing that attempts to divide the political from the sacred were nonsense… because the sacred has always, and will always, be political. The people who killed him, and the people who wrote about that, were very clear on this. Here’s the political Easter story, as told by John.
Then Pilate took Jesus and had him flogged.The soldiers twisted together a crown of thorns and put it on his head. They clothed him in a purple robeand went up to him again and again, saying, “Hail, king of the Jews!” And they slapped him in the face.
Once more Pilate came out and said to the Jews gathered there, “Look, I am bringing him out to you to let you know that I find no basis for a charge against him.”When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man!”
As soon as the chief priests and their officials saw him, they shouted, “Crucify! Crucify!” — John 19:1-6
This is political, not just religious.
Pilate has a chat with Jesus at this point, trying to figure out why the Israelites are so keen to kill Jesus. The same Israelites who are meant to be God’s representatives, his kingdom, turn on this king, and turn to another one…
From then on, Pilate tried to set Jesus free, but the Jewish leaders kept shouting, “If you let this man go, you are no friend of Caesar. Anyone who claims to be a king opposes Caesar.”
When Pilate heard this, he brought Jesus out and sat down on the judge’s seat at a place known as the Stone Pavement (which in Aramaic is Gabbatha). It was the day of Preparation of the Passover; it was about noon.
“Here is your king,” Pilate said to the Jews.
But they shouted, “Take him away! Take him away! Crucify him!”
“Shall I crucify your king?” Pilate asked.
“We have no king but Caesar,” the chief priests answered.
Finally Pilate handed him over to them to be crucified. — John 19:13-16
Jesus was killed on the basis of political claims — he claimed to be king, and Rome — the leading political vision of this world — wasn’t interested in a ceasefire. Its politics was also religious… and so is ours.
So if there are political parties who are honest in their desire not to participate in that kingdom, but to work towards some other religious agenda, we should welcome that — rather than those who pay lip service to Easter and its essence, without political fidelity to the Lord Jesus. This isn’t to say there aren’t Christians in any of these parties, but that so long as these parties aren’t lining up their agenda with ‘the kingdom of God’ their ‘politics’ — especially when they want to distinguish ‘secular’ and ‘sacred’ — are fundamentally religious, and are in competition with the Easter message — the coronation and enthronement of ‘the King of the Jews.’
I’m not ceasing fire this Easter. I’ll be proclaiming the very political message that Jesus is Lord, and that Easter isn’t just about his death bringing about some obscure spiritual transaction where my personal sins are forgiven (though it does do that), it’s about his resurrection and then the pouring out of the Spirit, being what launches a new kingdom in this world with a new politics that we get to be part of as his kingdom of priests, his ambassadors, his nation.
Jacinda Ardern is, from what I can tell, a lovely lady and an inspirational Prime Minister. You can tell a lot about a leader by how they respond in the crucible of a crisis; and Ardern responded to the recent Christchurch shooting with grace, poise, and a tonne of empathy. She won praise for her speeches, for her leadership in bringing people together across religious and ethnic divides, and for her humble empathy, especially when she wore the Hijab; an outward sign of solidarity with her religious neighbours. A religious symbol that she wore, not because she decided to subscribe temporarily to Islamic doctrine, but as a symbol of another sort of religion; unity and solidarity. In Ardern’s speech at the memorial service she said the answer to the problem of terrorism lies in finding our shared humanity, and that the events in Christchurch now form part of our shared experience, and that this comes with a new responsibility.
“A responsibility to be the place that we wish to be. A place that is diverse, that is welcoming, that is kind and compassionate. Those values represent the very best of us.”
She finished her speech quoting the national anthem; a call for unity across creed and race, and a call not just to our humanity but a prayer for divine intervention.
Men of every creed and race,
Gather here before Thy face,
Asking Thee to bless this place
God defend our free land
From dissension, envy, hate
And corruption, guard our state
Make our country good and great
God defend New Zealand
The attack on a mosque, a place of prayer, was for many in our modern age a racist attack (and though I haven’t read the shooter’s manifesto, race was certainly a part of it). But there’s something more insidious about such an attack for those who have beliefs about the nature of religious belief; that exploring religious questions is part of what the podcast The Eucatastrophe described in an episode that discussed Christchurch as the fundamentally human ‘religious quest.’ For those of us with religious convictions the attack on a place of prayer is not just a hate crime, it’s a different sort of sacrilege; an attack on something so profoundly located at the core of our experience of being human that we should have a deep empathy, even across religious or doctrinal divides; not simply because we believe our muslim neighbours are made in the image of God, but because they were killed while pursuing something so intimately connected to the fabric of reality; an experience we, as religious people, can relate to with a different lens. Our ‘solidarity’ with our muslim neighbours at this point should be of a different depth to the solidarity expressed by our secular neighbours, not because they care ‘less’ about the humans involved, but because they care less about the religious experience and religion as it defines our personhood. Though our ‘secular age’ might see religious belief, or any belief in the supernatural as contested or superfluous for understanding life in the material world; religious people see more to this world than just the material, more robust motivations for and solutions to ‘terrorism’ than just ‘our humanity’ (though most religious belief gives humanity a certain sort of sacredness), and more to the hijab than simply a marker of cultural practice that can be appropriated to whatever narrative we see fit (though, it’s true, that there were people in the Muslim community who appreciated the expression of solidarity).
Ardern’s use of the headscarf, and the praise she received for it, reveals something about how the modern world understands religious belief. Religious belief is just one commitment amongst many; one consumer choice, that we use to construct and perform our identity; one path to our ‘authentic self’. Again, The Eucatastrophe digs into this brilliantly, but they, like the book Disruptive Witness, are digging in to Charles Taylor’s work not just in A Secular Age but in Sources of the Self. When something ‘transcendent’ or divine is removed from our common ‘social imaginary’ — the backdrop of beliefs and ‘things’ that give our life meaning and help us understand who we are — we’re left constructing meaning for ourselves. We can don religious garb without it meaning anything deep, because religion is no longer a fundamental driving part of our personhood — God and the ‘givenness’ of our life no longer constitutes who we are; religion is a market choice. That it is viewed this way explains, in part, why religion always loses out to sexuality in clashes of identity. Our modern world is not equipped to see religion as inherent to a person’s personhood in the same way we understand sexual preference. You don’t don your sexual attraction like a hijab; we can’t, following a shooting at a gay bar, adopt those things that constitute a ‘gay identity’ the way we can use the words and symbols of religion after a shooting in a house of prayer.
It’s interesting, with Islam, that it’s so often understood in public dialogue in ethnic or ‘race’ terms; a reality that became starker as Sonny Bill Williams, a muslim, publicly participated in the mourning process around the events in Christchurch. Here’s a man who obviously believes things deeply, but who also, when he isn’t on the football field, is comfortable wearing the symbolic markers of his faith.
It’s also interesting, with Islam, that because it’s understood in ethnic or race terms, so little is said about Islamic doctrine on social issues; one can, it seems, don the Hijab in the western world without asking what that symbol means in other parts of the world; one can express solidarity with muslims without sharing any belief in the substantial elements of religious belief (that prayer isn’t just to an empty room, but is part of a search for the divine); and one can do that only so long as one never has to come into contact with not just the question of the reality of a transcendent God, but the particularity of the sort of creeds brought together under the human banner ‘New Zealand’… While I believe in a fundamentally different God to my Islamic neighbours, I believe in the one revealed in the divine person of Jesus, and so my doctrinal commitments are utterly different to other religious commitments, there is a ‘shared quest’ that I recognise in this community, and a shared framework of sorts, that stands at odds with the modern secular account of reality. I can stand with my muslim neighbours the same way the Apostle Paul stood with the religious philosophers in Athens, recognising this religious quest, while making a claim about the exclusivity of the truth found in Jesus, see how he balances this ‘religious quest’ with this claim of truth, while engaged in dialogue with other ‘very religious’ people:
The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by human hands.And he is not served by human hands, as if he needed anything. Rather, he himself gives everyone life and breath and everything else.From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us.‘For in him we live and move and have our being.’ As some of your own poets have said, ‘We are his offspring.’
“Therefore since we are God’s offspring, we should not think that the divine being is like gold or silver or stone—an image made by human design and skill. In the past God overlooked such ignorance, but now he commands all people everywhere to repent.For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead.” — Acts 17:24-31
Paul speaks in categories almost universally shared by religious people; an assumption that there is a transcendent reality out there, and that the human religious impulse is not simply an act of identity construction, but the pursuit of something real and true. Something that will, ultimately, define who we are and shape the way we live. Not just a ‘tack on’ or a fashion accessory, but something fundamental to how we understand our personhood. Our muslim neighbours understand this in a way that our ‘secular’ neighbours do not.
It’d be curious to see how Sonny Bill would respond on Twitter if someone asked him what God’s plan for gay people is. And curious to see how long people comfortably don the Hijab when confronted with genuine religious conviction. Which is an interesting hypothetical because of what is happening at the moment with Israel Folau. Another footballer. Another religious believer for whom religion is substantial not just symbolic; for whom religion is public, because it is part of his understanding of his personhood, not just private, and not just a consumer choice that he’s made to look good on Instagram.
Israel first kicked off controversy because he was asked just that question, and he responded according to his beliefs (note, again, he responded in a way that I wouldn’t). He ‘doubled down’ on that after much discussion, and apparently a new contract with a social media clause, and now he has been fired because he’s in breach of his contract; because his comments (an articulation of his religious convictions) are in breach of Rugby Australia’s inclusiveness policy (and, apparently also the NRL’s own ‘inclusivity’ principles, that will allow a bloke convicted of a violent rampage in New York, and accused of domestic violence, to be registered to play despite public outcry). This is the same Rugby Australia who are sponsored by QANTAS, whose CEO is a well known activist for inclusion and rights of the LGBT+ community (as he should be). QANTAS put pressure on Rugby Australia last time Folau spoke up, and were vocal again this time, but this is the same QANTAS who partner with nationalised airlines from Islamic nations where homosexuality is a capital offence; it seems their real religion might actually be the more conventional god of ‘mammon’ (money), with ‘inclusivity’ a convenient piece of religious garb to don when it will make more dollars.
Rugby Australia’s inclusivity policy includes religion as something they’ll include… here’s part of the statement they made in announcing they were going to no longer include Folau in the Rugby family:
“Rugby is a sport that continuously works to unite people. We want everyone to feel safe and welcome in our game and no vilification based on race, gender, religion or sexuality is acceptable and no language that isolates, divides or insults people based on any of those factors can be tolerated.”
It’s clear from the Folau case that it’s not a definition of religion that would be shared by religious people with the sort of conviction about reality expressed by Paul in Athens; it’s the approach to religion that sees religious garb as a bit of bling added to make an ‘authentic’ you, but a ‘you’ with a pre-commitment to a different religious framework — the one where ‘humanity’ is our solution, and where ‘diversity’ and ‘tolerance’ mean sameness (or a conviction to those things as ultimate ‘goods’ not as ‘means’ by which we live together through thick disagreement. If Folau’s religious commitments were more like Ardern’s hijab — something he’d hold loosely so that he could reach out to the Islander community, or the Christian market, and there was a dollar, or a fan or two, in it, then Rugby Australia might not come down so hard. But the reality is, Rugby has its own religious commitment to uphold, and Folau is now a heretic. One could ask if some of the commentary around Folau comes pretty close to intolerance and vilification of Folau based on his religious beliefs; but to do that, you’d have to convince the people you were asking that they’ve misunderstood religion.
But to come full circle, Ardern, who led her nation through a time of mourning; who modelled empathy and compassion to the religious other, showed that while she might be happy to grab a Hijab, so long as it doesn’t mean anything substantial (or so long as she can re-appropriate it to mean what she wants it to mean), isn’t really a fan of actual religious conviction. She, too, was asked about Folau’s views:
“Obviously at a personal level I clearly don’t agree with what he said, and … very mindful of the fact that he is for many a role model. He’s a person in a position of influence and I think that with that comes responsibility. I’m particularly mindful of young people who are members of our rainbow community, there is a lot of vulnerability there. As I say, I totally disagree with what he’s said and the way he’s using his platform.”
She could’ve said something like: “our unity as humans comes from our capacity to hold different creeds, and profound disagreement — even about each other — and still be united as people. I support Israel’s right to hold these religious views, even as I disagree with him. I love watching him play football — even if it’s for the Wallabies — but I believe these views are harmful to our rainbow community, and here’s my alternative vision for our society…” But she didn’t. Because that’s not how religion operates in our society, it’s meant to be kept to privacy of the prayer house — until people who hate religious convictions (or people who hold competing religious convictions) attack religious people, then we’ll “come together.” We can’t ask for unity amongst people of different religious convictions in the public enterprise on one hand, and then exclude those we disagree with on the other…
It’s well within Ardern’s rights to disagree with Folau; I disagree with Folau, but there’s not a whole lot of ‘solidarity’ from the secular world for religious people when it comes to actual religious beliefs, or substance, and our right to operate in life in a way that doesn’t just see ‘religion’ as a thing we tack on to this new, secular, view of humanity but as the thing that most profoundly defines who we are.
And so, the question for those of us who claim religious beliefs is increasingly going to be — is this how religion operates in your life? And if it isn’t, could it be that your ‘religion’ is, to you, a ‘consumption decision’ that is about performing some identity, signalling something, just as Ardern’s hijab was for her. And if so, what’s the point? Especially if Paul’s words in Athens are right, that our ‘religious quest’ comes from a creator God, a God who wants to be the foundation of our life, but who’ll also judge us for false religion — for building our lives around ‘idols’ or ‘gods’ other than him; for taking our ‘religious quest’ and using that impulse to pursue ‘human’ solutions like “diversity,” “welcome,” and “inclusion” — good things though they are — at the expense of pursuing truth, love, and the God who made the universe.
The ‘Australian church’ and by that I mean, those who belong, visibly, to the kingdom of God, in both its ‘institutional’ forms and those who gather on Sundays claiming to follow Jesus and to belong to communities of people who gather around certain beliefs (as expressed in statements like creeds or doctrinal statements), has contributed to the mess Israel Folau now seems destined to face alone. I’m defining ‘church’ up front, because many Christians might feel like we, as individuals, simultaneously belong to or represent the church while not being complicit for, or responsible to, Israel Folau… and I’m going to make the case that those of us who share similar orthodox, mainstream, Christian views (and even where we’d quibble) bear some responsibility for the tonne of hate and anger that will now be poured out on Izzy, and that we shouldn’t abandon him even if we profoundly disagree with the way he has expressed himself, in form, content, or forum.
And I’m going to paint with a broader brush and say that an entity, Australia, via its institutions — such as the press (and our ‘social media’), a Rugby fraternity including a governing body and a national representative team, and the ‘market’ — and the way this entity ‘Australia’ responds, to this (and other) expressions of religious belief is also failing its citizen, Israel Folau, rather than him failing us (even if there are ways his expressions of his beliefs, publicly, hurt others and are clumsy or even uncivil). The way we collectively respond to incivility expresses something about our ‘civilisation’.
How the church is failing Israel (Folau)
Our current cultural milieu believes that religious belief is a private matter that shouldn’t be expressed publicly — so Israel is transgressing on this front, and while we might want to point the finger at ‘society’ or ‘Australia’ for this problem, it’s a problem that begins with us; it’s a problem because on one hand we Christians, ‘the church’ have bought into and promoted an individualistic understanding both of what it means to be a human and of what it means to be a Christian; the Gospel Israel preaches is a Gospel of personal salvation, with personal, individual, implications (salvation), and little corporate or communal impact. Israel is a preacher of this Gospel it would seem appointed by nobody except our celebrity driven culture (that cares far too much about what celebrities say or think on instagram), and a church that wants its celebrity members to operate as public champions of Christian belief simply because they are Christians with a platform. If Israel was a Christian whose approach to promoting the Gospel I found more personally compelling (and my take on Israel’s public Christianity hasn’t changed since last time), wouldn’t I be encouraging him to use his platform to promote the Gospel? Of course I would; but is it his responsibility? Is this actually his calling (or the way we view how Christians should operate in the world?).
We fail Israel when we want him to be a solo point-scoring champion for Jesus off the field, rather than freeing him to be point-scoring champion on the field, and part of a bigger team, the church, off it.
I don’t want to be a broken record banging out quotes from James Davison Hunter’s To Change The World, but he makes a point towards the back end of his book about our particular corner of the church (evangelicals) and our view of work being not super different to an anabaptist view of work (which he takes umbrage with) even while we have a more robust doctrine of creation in the reformed theological tradition. In identifying a certain sort of Christian posture with regards to the physical world, to culture and politics (basically to what we would see as ‘secular’ rather than ‘sacred’) that he labels ‘defensive against,’ he writes:
“In the “defensive against” paradigm, it is the Evangelicals and Fundamentalists who have fashioned a somewhat unique approach to these issues. The backdrop for their approach is the dualism created by the division between public (and secular) and private (and religious) life inherent to the modern world. As we know, this dualism is both embedded within social institutions and legitimated by political philosophy and they mutually reinforce each other in powerful ways. Though in theory Evangelicals and Fundamentalists believe God is sovereign in all of life, in practice their traditions of pietism actually reinforce this dualism. All of this has resulted in a peculiar approach to faith and vocation. For generations of faithful Evangelicals and Fundamentalists, vocation in the secular world was at best a necessary evil. To the extent that work had “kingdom significance,” it was as a platform for evangelism. The mark of true piety for a committed believer whether in skilled or manual labor or in the realms of business, law, education, public policy, and social welfare, was to lead a Bible study and evangelize their associates in their place of work. In this paradigm, work was instrumentalized—it was regarded as simply a means to spiritual ends. Thus, if one achieved some distinction for the quality of one’s work in any field or for reason of an accomplishment, its significance was primarily because celebrity brought attention and credibility to the gospel. As Eric Liddell’s father says to him in the film Chariots of Fire, “What the world needs right now is a muscular Christian—to make them sit up and take notice!” “Run in God’s name and let the world stand back in wonder!” Likewise, if one achieved any disproportionate influence in a sphere of life or work, this had significance primarily as a bulwark against the tide of secularism or liberalism.” — To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World
In sum, for Israel to feel like a full participant in the life of the church — as a good ‘religious’ person participating in a ‘sacred calling’ — we’ve set up the game in such a way that he must necessarily use his platform to evangelise (or to give generously to evangelism), because pursuing excellence of character and performance, and loving the people around him is not enough. Or not all it could be. What sort of pressure does this place on those Christians who happen to be able to make an income in fields that produce ‘celebrity’ and a ‘platform’ — how would my tweets, or blog posts, or social media presence stack up with the sort of audience Israel gets? Is it fair to expect him to champion orthodox Christianity or to ‘evangelise’ simply because he has a platform that most of us do not? Is that what ‘faithful presence’ requires of him; if so, how have we, the church, equipped him for this task?
On the ‘individual’ Gospel front; I wonder if this is precisely both how Israel has been equipped — in terms of how he has been evangelised, and discipled, but also a product of the bifurcation between secular and sacred Hunter (and others like Charles Taylor) observe; the ‘secular age’ we live in makes religion a private matter and ‘salvation’ not a call to belong to some new public order, or kingdom, with an accompanying account for human behaviour and morality that comes from a spiritual commitment or something transcendent that we connect to and belong to (that Christians would typically say comes, literally, from the Holy Spirit and a real encounter with God as a reality not just an abstract concept). We feed that by how we talk about and understand both the Gospel of Jesus and conversion; this failure is one Scot McKnight unpacks in The King Jesus Gospel, a book I might have some quibbles with in terms of the ‘bigness’ of the alternative Gospel he offers (whether the Gospel is ‘Israel’s story’ that began in the Old Testament or God’s cosmic story of redemption that began before the creation of the world). In Dallas Willard’s forward to McKnight’s book he describes McKnight’s work as addressing ‘contemporary misunderstandings that produce gospels that do not naturally produce disciples, but only consumers of religious goods and services’ — that’s not far off the problem the church must bear some responsibility for here (fascinatingly, Folau devotes much more Twitter air time to rebuking prosperity theology than he does to calling out homosexuality as a sin that leads to Hell). McKnight identifies a phenomenon that you might recognise at play in Folau’s own presentation of the Gospel where he says:
“Most of evangelism today is obsessed with getting someone to make a decision; the apostles, however, were obsessed with making disciples.”
This Gospel, or this approach to evangelism, also makes ‘repentance’ the act of ‘making a decision’ not the life of turning to Jesus from alternative kingdoms, visions of the good, or ultimate loves. It makes repentance what Folau proclaims it to be — a rejection of sin — without the expulsive power of not just a new object of love, Jesus, but a new way of loving life. An instagram post can’t possibly capture or convey the bigness of what this looks like, or what’s at stake in repentance or following Jesus; but instagram is all the faithful champion athlete has in a world where his religious views won’t otherwise be heard, but he’s told that faithfulness for him looks like using his platform to share his faith.
This is dangerous when coupled with a broader social trend that sees religion simply as a consumer choice in pursuit of the ‘authentic you’ — part of your constructed ‘identity’ or story you tell about yourself — rather than as a fundamental conviction about a bigger story you belong to, that shapes the way you engage with the world as a person, while also seeing religious practice as a ‘private matter’ not something you take with you into the public. If identity construction via consumer choice is where we think ‘it’s at’ and identity is performed and constructed via social media (which it is, when identity is so thin a concept and is about authenticity), then where else should Folau perform his faith publicly? It’s either instagram or the Rugby field with painted on (or tattooed) Bible verses… A ‘decision’ to be religious then is about a personal preference, evangelism about ‘the expression’ of such preference, and we, the church reinforces this in extra-bad ways when we make religious belief — the Gospel message — about personal salvation alone (rather than seeing discipleship as forming persons who participate in public together as members of the church, an alternative kingdom — ie, where I think McKnight is spot on is that the Gospel is not just about Jesus as personal saviour, but Jesus as king of a kingdom).
We’ve also, simultaneously, both had a low view of the ‘church’ so that to even speak of the church being responsible for an individuals actions feels like ‘over stating’ what church is, and we’ve contributed to a view of religious belief that sees the very nature of religion as ‘private’ not public in how we’ve, as an institution, participated in public debate. On the first, point, we’ve arrived at a moment where “church” is either an ‘institution’ that doesn’t speak for its members (because we want to distance ourselves from the worst expressions of institutional church — like the Royal Commission or the way institutions behave in public), or we see ‘church’ as an event that is only constituted in the gathering of people to worship together on a Sunday, not a community of interdependent ‘belonging’ to one another. This latter point would mean that when Israel, or anybody, speaks, he speaks for ‘us’ not ‘him’… but my first response to his instagram post this week was to seek to distance myself from him, rather than recognising the things we have in common as religious believers, and possibly as members of a universal church (though, I believe there are certain heretical beliefs he holds, and beliefs I hold, that would see both of us excluding one another — in that from what I understand he denies, and I affirm, the Trinity). I do wonder what accountability Israel Folau believes he has, as a Christian, to any particular community, tradition, or institution — because in an age of consumer Christianity and individual, personal, salvation that sort of accountability is not a thing we do any more, we don’t belong to a church we choose a church, and we leave if it challenges our ‘personal’ authentic expression of faith in ways we don’t feel comfortable with to find places where we feel a better ‘fit’. On the second point, the privatisation of religious belief, when it comes to not the moral standing of homosexual behaviour in modern Australia, but the spiritual standing of such behaviour — and those other Folau calls out as sinful — we don’t participate in public debates in good faith; ie we didn’t argue against the legislation of same sex marriage on a spiritual basis, or even for a pluralist accommodation of our spiritual position on homosexual relationships; we (the institutional church) argued on secular terms that same sex marriage was ‘unnatural’ and not a civic good (because parenting and gender are ‘naturally ordered’); once the public at large dismissed that view we couldn’t (and can’t) fall back on the spiritual account of such behaviours and expect to be understood or welcomed in society (or its institutions, such as the national football team).
If this comes close to describing how the church conceives of itself — or if it describes a complicated mess of contradictions — which is does — then what else can Israel do as a Christian? There’s no real institution behind him, articulating his views in public or shaping his sense of how to engage in public as a Christian; nobody offering a view of being part of the church that is not ‘being an individual who must save individuals using his individual platform,’ then how else is he meant to act? If there’s no ‘good news’ except ‘repent or go to hell,’ then what else should he proclaim?
It’s one thing to deconstruct how the church has failed Israel, and so, how Israel is failing to articulate the Gospel; both in content — even if what he says is totally true, it is incomplete in a way that is unhelpful and distorting (when it comes to repentance, and conversion, and the relationship between sin and Jesus), and in form, even if what he said was complete, saying it on instagram, as a celebrity, is unlikely to ultimately be helpfully geared towards actual repentance (the sort of turning to Jesus that is about discipleship — the shaping of a life around the Lordship of Jesus), not simply a decision (the realisation that one is a sinner in need of a saviour), it’s another thing to deconstruct the way Australian society is failing Israel and other religious people because of how it has replaced ‘thick’ or substantial religious belief and institutions with ‘thin’ alternatives.
How Australia is failing Israel
When I read people like Peter Fitzsimons go to town on Israel Folau I feel like I’m reading a post-religious zealot attacking a heretic. The church used to burn heretics at the stake because we realised how important orthodoxy was, and pursued unity in that orthodoxy by eradicating anybody who threatened it. This lead to some pretty dark chapters in church history, but since the modern secular mind is so keen to remove any religious influence from the way we do business we’re unlikely to see secular priests and prophets learn from those mistakes. And so, where once we had religion occupying a place in our understanding of what it meant to be human — so that our understanding of personhood came from the divine order and the ‘givenness’ of reality; now we have less inclination to look for transcendence (so religion is just one choice we make about how we understand ourselves, and it’s a private thing… see Charles Taylor, again), but we replace the role religion and religious institutions played in giving us a sense of who we are with other institutions. Like Rugby teams. Where the national Rugby team, or other Aussie institutions, used to be purely secular, operating in society alongside ‘sacred’ religious institutions like the church, they now have to carry a more sacred mythology and purpose to fill the void left by the privatisation of the ‘religious’ sacred (the same is true of things like ANZAC Day, and other common objects of love in our modern world). Where once you were chosen to play Rugby for Australia because of Rugby ability, now you are chosen to uphold certain quasi-religious values and to be a ‘role model’ for those values, especially in public. Here’s Fitzsimon’s pontificating (he’d probably like to be a pope) about Folau’s ability to hold a place in the game once he’s expressed, publicly, his reasonably orthodox, mainstream, even if un-nuanced, religious views.
In the wake of his latest homophobic outburst – gays, among other sinners, are heading to hell once more – Israel Folau has to go, and will go.
Quick. Clean. Gone. At least until such times as he repents.
His contract will be suspended or terminated on the grounds of having breached either rugby’s social media policy, or his contract.
Rugby Australia simply has no choice. They cannot go through one more time the agony of last year when Folau’s social media comments trumpeting that gays would go to hell, saw rugby lose sponsors, fans, and support.
Then it took three weeks for Folau to pull his head in, and it seemed like he got it: that you couldn’t be a standard bearer for the inclusive game of rugby and put out bigoted nastiness like that.
This time, it won’t take three weeks. Rugby must surely move quickly, or be made to look ridiculous.
All of the dynamics that applied last year – outrage in the rugby and wider community, people swearing not to go to games, volunteers threatening to leave the game, sponsors looking at tearing up their contracts – apply this year, but there is one difference.
Back then, it seemed it wasn’t clear to Folau what he could and could not do.
Rugby is tolerant and inclusive so long as we’re talking about bits that are public and part of somebody’s identity, not the bits that people should be keeping in private — but Rugby is also now part of a civic religion, and it can’t handle such heretical views being expressed. Because our public square isn’t pluralist, it’s aggressively monotheistic. Its monotheism isn’t the traditional religious monotheism, where there’s a transcendent God who sets moral standards and judges accordingly, it’s the new monotheism, where our personal, individual, liberty — our freedom to self-determine our own authentic identity through personal choice, where nobody but the self can sit in judgment — except against those who reject this view or refuse to conform.
Fitzsimons points out (perhaps poisoning the well) that there’ll be objections to Folau’s dismissal on the grounds of ‘freedom of speech’ — because all issues are now interpreted through a grid of individual freedom. He’s right that commercial ramifications aren’t actually restrictions on Folau’s free speech, but ‘free responses’ to Folau — that the market will solve the problem (and force the hand of the new ‘religious’ regime which is thoroughly wedded to the market). Free speech and ‘religious freedom’ are ultimately concerns that come from a certain sort of view about ‘the good’ being tied to unfettered personal liberty… But my argument about Australia failing Folau isn’t about freedom of speech or expression, but about a failure to accomodate or understand religious belief (perhaps as a result of the failure of the church outlined above). There’s a great new podcast, The Eucatastrophe, that has been exploring some of these foundational issues in recent episodes — which I’d commend to anyone who wants to think more about this stuff.
Australia is failing Israel in precisely the way the church is — in needing a celebrity to use their ‘platform’ to promote a particular sort of ‘gospel’ — but further, in refusing to make space for other expressions of other convictions. The church failed to embrace pluralism when we were tested in the same sex marriage debate; we failed to properly account for our belief in a spiritual order and made natural arguments, and we failed to make space for different spiritualities or understanding of life. We pushed a zero-sum agenda; we pushed for monotheism (bizarrely without making a case for monotheism), and now ‘secular’ Australia, after a decisive public decision making process, has adopted that zero-sum, monotheistic, approach when dealing with opposition. We’re reaping the whirlwind, and it’s unclear how the Australian ‘public’ square is going to change any time soon, especially if we, the church, can’t recognise our failures and shift accordingly.
When you were young and your heart
Was an open book
You used to say live and let live
(You know you did)
(You know you did)
(You know you did)
But if this ever changin’ world
In which we live in
Makes you give in and cry
Say live and let die
Live and let die — Paul and Linda McCartney
There’s a piece in the ABC’s Religion and Ethics this week about an abortion doctor who’s a Christian who checks her private religious convictions in at the door of the public hospital and so participates in abortion procedures. Doctor Carol Portmann is also appearing on an SBS show that brings a bunch of Christians with different convictions together in one house as an experiment. She’s been lauded in some quarters as an exemplary figure because what she’s doing is being the ultimate picture of a certain sort of secularism — the type where religion is only, and absolutely, a private matter — a conviction in the heart to be kept at home, or in religious space — never to be brought into the common life of our nation. It’s the same sort of secularism that saw questions raised about whether or not kids in public schools should be able to talk about religion in the playground — the secularism where our common life defaults to atheism (and where Christians wanting to pursue civic goods are left making religion-free natural law arguments rather than saying what we really believe which assumes and then reinforces the idea that religion is private not public and so leads to the disintegration of religious persons).
Doctor Portmann says:
“The way I look at it is: I have a job to do as a doctor, regardless of my personal feelings about something. It’s not my decision, because it’s not my pregnancy or my body. Ultimately, the one thing God really granted us above anything else is free will.
Early on in medical school, we were not given opportunities to speak with people considering termination of pregnancy. So, as a student, you tend to start off with just your own personal beliefs.
But the more that you interact through your job with these women, the more you recognise it’s just as important to provide people with support and openness, information and guidance, and being Christian shouldn’t stop me from doing that.”
I can understand Doctor Portmann’s position — she has a job to do, and an employer (ultimately the state), who are employing her to do a job; her employer sets the parameters, and, at one level, a Christian wanting to participate in the secular state and its institutions might have to make compromise (that’s my position on why Christians should join the Labor Party rather than abandoning it after Labor changed its abortion policy recently). But there’s ‘compromise’ that looks like working in an institution that conducts abortions while not conducting them yourself, and there’s compromise that is conducting the abortions yourself — the difference to joining the Labor Party is you’d be joining, as a Christian, to give voice to your personal religious convictions, seeing them as a view that must inevitably shape the ‘public’ life of a person, not just as a private matter. We need to be better at making the distinction between participating in institutions that involve sin and participating in sinful actions. So I can understand Doctor Portmann’s position, I just think it is wrong, and I think it would be wrong for our approach to public health to be built from a belief that you can separate private personal beliefs from public action.
Firstly, I think it’s wrong for Christians to adopt a position like this — to think you can have personal convictions that do not shape your public life. The New Testament approaches public ethical quandaries like this one on the issue of food sacrificed to idols. Paul, in 1 Corinthians, draws the ethical line when it comes to eating such food at the point at which the people around you see that your public actions (even if they’re in a private home) as necessarily participating in idol worship. So he’ll say ‘eat idol food that is sold in the public market’ and ‘eat with your friends’ until the point comes where your friends believe that by eating it you are participating in the public actions of idolatry (1 Corinthians 10:23-33); and he’ll say ‘don’t share at the altar in an idol temple’ because that is inevitably participating in idol worship (1 Corinthians 8:1-13, 10:14-22). Abortion is a question of idolatry, or theology, because all beliefs about the nature of human life or personhood are implicitly linked to a belief about the nature of God or gods. Our anthropology comes from our theology.
I admit that it’s also hard for me to see a case where a Christian doctor working in a public hospital and conducting abortions is able to make the case that they are doing so according to Paul’s overarching ethical paradigm in 1 Corinthians: “So whether you eat or drink or whatever you do, do it all for the glory of God.” (1 Corinthians 10:31). But I can see, further, that for some Christians even working in a public health setting where abortions are conducted and referring people to others, to protect one’s own conscience, is also to be complicit in some process that is not glorifying God, or that is idolatrous. I can see an argument that a public hospital could be analogous to an idol temple on the issue of abortion, if there was a very clear policy that every doctor working there must participate in abortions, and I can see, then, a case for Christian doctors withdrawing into parallel institutions (private hospitals); but so long as a Christian (or Muslim) doctor might be present in that public, common, space, holding and acting according to their own religious convictions about the public good, then we should be able to make the distinction between ‘working in a contested space’ and ‘compromising one’s integrity and so disintegrating one’s self’. Because we see the good of a faithful Christian presence in those public institutions, for the common good (in much the same way that Paul thinks it is a good thing that his friend Erastus is part of the government in idol-worshipping Corinth, Romans 16:23). The danger of creating parallel institutions that just service Christians, or that allow us to operate as Christians without compromise, is that they tend to stop us participating in the world in ways that allow us to bring the sort of change that adorns the Gospel — the sort of change that led Christians to build hospitals where there were none. Hospitals that treated everyone, not just the rich or those likely to get healthy again — that did this because of the dignity of all people, and because our story teaches us that sickness and death are marks of a deep brokenness in the world.
Now, if this position Doctor Portmann arrives at — being a “Christian doctor who helps people have abortions” — is her personal conviction about how faith and public life intersect, that’s fine. If it actually reflects a personal view where she somehow reconciles her faith with the dehumanisation of an unborn child, then it’s her right to arrive at that position and to participate in public accordingly… that’s pluralism. A pluralist approach to abortion recognises that people will come to different (theological) convictions about the nature of human life and that my own personal conviction should not necessarily be imposed on others; there’s a different between imposition and accommodation. A Christian approach to the question of abortion might be one that seeks to impose a view of the personhood of an unborn child on the public, via legislation and persuasion about what is good and true and should be a commonly held and loving position for all in our ‘public’ — but that’s not the only possible approach to a contested public space, nor is it the issue arising from Doctor Portmann’s position. It seems to me that she’s arguing that you can have your own private, personal, conviction about the morality of abortion (and the personhood of the unborn child) and not bring that to the public space or conversation, or your performance of your work, or life, in public. And I’m not sure that is ‘fine’. It’s certainly not pluralism. It’s the eradication of difference in public.
Speaking as a Christian, using theological categories, it seems she has embraced a particular view of God, and the world, that places ‘free will’ over and above any other moral categories. I believe she is wrong to adopt this particular hierarchy, and this particular approach to her participation in public life, and her example is a terrible pattern for Christian medical professionals, or any medical professionals, because it’s a terrible approach to shared, common, public, space for anybody with moral convictions.
Speaking as an Australian, using political categories, I think flattening out personal conscience in pursuit of public consensus, and making no space for objection and participation in public is a shortcut to very bad things. At risk of breaking Godwin’s Law, there’s not a huge jump from acting as though unborn children are not persons, even if you’re personally convinced they are, because the system tells you to, and participating in other systemic evil that revolves around depersonalising or dehumanising other categories of human. It seems more likely to me, at this point, that it’s not so much that Portmann has personal convictions that compete with her public role, but that her personal convictions or personal beliefs are a bit more malleable around the question of whether or not an unborn child is a person.
Now, I’m on the record as not believing abortion is a good thing; because I think it cheapens how we as a society view life, and because, ultimately, I believe it involves taking the life of a person. I would like to persuade our legislators and society to see things my way, but I also recognise that there are competing human rights at play and that the current legislative status quo is more likely to protect the conscience of religious doctors than to enshrine the views or religious people as widespread social norms… but, I hope the argument I make here is one that people of any faith conviction can agree with, and one that doesn’t actually rest on the moral status of abortion, but rather how we as a society allow people to bring their moral convictions into the public square so that each of us is free to act with integrity (within certain limits, for example, to prevent individuals doing harm to others according to common objects of love or broadly shared beliefs about ‘the good’).
I’m arguing that the ultimate good here is not ‘unlimited freedom’ that co-opts the ‘public life’ of all, causing people to act against their private convictions, but ‘integrity’ — encouraging people to live and act with their public and private (or secular and sacred) convictions integrated and aligned; I’m suggesting that forcing people to split ourselves and our convictions into ‘public’ and ‘private’ is actually not a good thing for our secular democracy because we do not want people operating in public against their private convictions. I’d suggest at least three universal reasons this is bad, and two reasons it’s a bad position for Christians to adopt. In the ‘universal’ space I’d suggest it’s bad:
First, because to do so ‘disintegrates’ people, forcing them to act without integrity in order to participate in our common life. We actually want people to be acting with integrity as much as possible rather than harbouring private disagreement that leads to resentment or builds towards a corrective ‘revolution’.
Second, because it turns moral and political issues into zero sum games and creates ‘winners’ and ‘losers’ and an enslaved populace (the minority) who are forced or manipulated into acting against their personal moral convictions — and that’s a pathway to a certain sort of tyranny, or to a totalitarian state where an ideological vision of life, death and morality is imposed from the top down in a way that brooks no opposition, and refuses to make space for any public behaviour outside that norm.
Third, this also forces people who wish to act with integrity, according to their ‘private’ beliefs into ‘private’ practice, fragmenting the ‘commons’ and sending people into ghettoes, which robs us of the benefit of their skills and contribution to life together, and also serves to reinforce the views that keep us apart, and so the polarising division of groups and identities within our community. The choice to retreat into Christian, or religious, enclaves and parallel institutions is not a great one for Christians, or religious people, to make for the sake of the world nor is it a good one for the world if those enclaves are places that foster resentment and disunity where an alternative is a true commons where public life is richer because moral visions are contested and we allow people the space to act with integrity. Our public space becomes poorer if, in order to participate in it, one must adopt the positions or will of the majority against one’s own conscience. This is the sort of social engineering that makes tyranny possible because it makes tyrannical positions unquestionable, and forces people to conform and adapt until they lose their distinctives.
In terms of reasons for Christians not to follow Doctor Portmann’s lead, I’d suggest, firstly, that to adopt her position one is not choosing a ‘live and let live’ approach to public life and difference, but a ‘live and let die’ approach where it’s not just the unborn child, but the ability to believe and maintain that an unborn child is a person that dies with such a capitulation. This is not pluralism, where the public is contested, but capitulation, where the public is ideologically shaped by a particular view of personhood; a view that like all “private views” is inherently theological. Portmann is accepting a division or distinction between the secular (public) and the sacred (private) that is ultimately incoherent, because all public life expresses some view of the ‘sacred’ that is, frankly, both unChristian and unhuman — if we do not publicly embody our private convictions then either we are disintegrated hypocrites or those private convictions aren’t actually convictions at all. This also buys into the idea that there is ‘sacred’ work — that done by clergy in religious spaces, and ‘secular work’ that done by ordinary Christians in public or private enterprise. Her position is the sort of position that will force religious people of moral conviction out of contested public space — into ‘sacred’ or ‘private’ space, and so make that public space uncontested. There’s already a ‘contest’ to do this, without Christian doctors adopting Doctor Portmann’s position (and not just in public hospitals, though this is a particular battleground for a particular ideological ‘culture war’). To force Christian doctors to conduct abortions if they want to work in public hospitals, or even to argue that they should keep their personal convictions out of the job (even if they’re convinced of this stance as a personal conviction) is not a case of ‘live and let live’ but ‘conform or die’. To, act, as a Christian doctor, as though your personal convictions have no place in your public life is to disintegrate your faith from your practice; it’s to buy into a certain sort of secularism that evacuates anything substantial from religious belief. For the Christian, convinced of the moral absolute of the pro-life position, who operates in public as a doctor there are better solutions than adopting a ‘live and let die’ posture; there should, instead, be freedom to clearly articulate one’s convictions, act according to them, and for public patients with different convictions to seek treatment from a doctor who is not acting against their personal convictions.
Second, I’d suggest that her model of public practice is not faithful presence in that while she remains present in the public space, she is not, if she does hold personal religious convictions about the personhood of the unborn child, essentially faithful; her public actions are not her expression of her own faith (as articulated in the piece), but a giving over of herself and her body to the faith, or will, of others (be it the patients or the system). In James Davison Hunter’s work To Change The World, where he makes the case for ‘faithful presence’ as our paradigm for engaging, participating in, and changing the world for the good, Hunter says that while there’s much in the world we can participate in and affirm without question, we Christians — the church — must always remember we are a ‘community of resistance’ — people who act in public in order to subvert and challenge theological or political views of ‘the good life’ that we disagree with; that our job is not to evacuate the commons or the ‘public’ but to participate in it, and in its institutions in ways that are not just negative but creative and constructive. He says:
“…the church, as it exists within the wide range of individual vocations in every sphere of social life (commerce, philanthropy, education, etc.), must be present in the world in ways that work toward the constructive subversion of all frameworks of social life that are incompatible with the shalom for which we were made and to which we are called. As a natural expression of its passion to honour God in all things and to love our neighbour as ourselves, the church and its people will challenge all structures that dishonour God, dehumanise people, and neglect or do harm to the creation. In our present historical circumstances, this means that the church and its people must stand in a position of critical resistance to late modernity and its dominant institutions and carriers; institutions like modern capitalism, liberalism, social theory, health care, urban planning, architecture, art, moral formation, family, and so on. But here again, let me emphasise that antithesis is not simply negational. Subversion is not nihilistic but creative and constructive. Thus, the church—as a community, within individual vocations, and through both existing and alternative social institutions—stands antithetical to modernity and its dominant institutions in order to offer an alternative vision and direction for them. Antithesis, then, does not require a stance that is antimodern or premodern but rather a commitment to the modern world in that it envisions it differently. Such a task begins with a critical assessment of the metaphysical, epistemological, and anthropological assumptions that undergird modern institutions and ideologies. But the objective is to retrieve the good to which modern institutions and ideas implicitly or explicitly aspire; to oppose those ideals and structures that undermine human flourishing, and to offer constructive alternatives for the realization of a better way.” — James Davison Hunter, To Change the World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World, 235-236.
The tragedy of Portmann’s position, from a Christian perspective (apart from the question of the social cost of abortion), is that it gives up the chance for Christians to be subversive and different — to bring our personal convictions about what is good, true, and beautiful — about what the nature and kingdom of God looks like — into the public domain as we embody it, to settle for some ideal of ‘individual freedom’ as a greater good than the restoration of all things. We Christians have a chance to be different and to model something different to our world, to bring life into our public institutions, but we won’t do this if we don’t act with integrity, acknowledging that our personal beliefs have a public dimension such that they must shape our actions.
Our desire to verbal process the world, and our almost frictionless ability to process the world verbally in front of crowds of people on social media is a funny modern novelty. My wise old dad, he’s 60 soon, once said to me that for the vast majority of his life in ministry he’d have had no idea how his friends and ministry colleagues voted; politics just weren’t a thing that mixed with the pulpit.
How quaint, I thought.
And then I decided I’d dearly love to not know how a preacher votes. In a great twist of ironic fate, an article might come out elsewhere in a couple of days where I explain not ‘who I vote for’ but ‘how I vote’ (I’ve covered this in depth here previously). You may think you can guess how I vote from what I write, and what sort of moral matrix or grid I appear to filter things through, and that would, I think, represent a failure on my part. My prior training as a journalist, my career in a not-for-profit ‘apolitical’ lobby group, and my current vocation all require, I believe, a certain sort of objective detachment from the cut and thrust of party politics; a detachment that means it would be inappropriate for me to hold my job and be a member of a political party, or obviously partisan.
I’m not saying I’d love preachers and Christians to not be engaged in political issues — I’m with sociologist/theologian James Davison Hunter on the criticism of a modern attitude that leaves complex social and political issues to politicians and lawmaking; I’d love the church to be modelling an alternative vision for life together as the kingdom of God in this world, and for us to speak winsomely on political issues in the public square as ambassadors for Christ, trying hard to persuade our neighbours of the truth, goodness, and beauty of life with Jesus as king. I’d love us to be participating in, or creating, institutions that seek ‘political change’ or to impact the public, or commons, in positive ways as a way of loving our neighbours and testifying to the lordship of Jesus. I’d love us to speak widely, beyond just the few issues that seem to be identity markers for ‘left’ or ‘right’ or ‘centrist’ politics to model what ‘Christ centred’ politics looks like; where there is no inch of life in this world that Jesus does not declare ‘mine!’
But I’m concerned, with James Davison Hunter, about ‘the culture wars’ (he coined the phrase back in 1991 in his book Culture Wars: The Struggle To Define America). He described these wars as “political and social hostility rooted in different systems of moral understanding” and emerging from opposing “assumptions about how to order or lives – our own lives and our lives together in this society.” It’s fine to morally disagree with people, across political, philosophical, and religious lines — the art is figuring out how to live in disagreement, and listen to the other, without adopting a winner takes all approach to wiping out those who disagree with you. Our desire to wipe out the other, the ‘culture war’ is a product of a polarisation that treats ‘other’ as enemy, and then justifies their extermination, or forced conversion via the threat of excommunication or exclusion from ‘society’.
Here’s what Hunter wrote in 1991:
But there is still another factor that contributes to the polarisation of public discourse and the eclipse of the middle. The polarisation of contemporary public discourse is in fact intensified by and institutionalised through the very media by which that discussion takes place. It is through these media that public discourse acquires a life of its own; not only do the categories of public rhetoric become detached from the intentions of the speaker, they also overpower the subtleties of perspective and opinion of the vast majority of citizens who position themselves “somewhere in the middle” of these debates…
“Middling positions and the nuances of moral commitment, then, get played into the grid of opposing rhetorical extremes.”
The problem with this last bit is that if this grid exists, and people place themselves in a position to listen to voices that reinforce their particular cultural convictions (including a position on ‘the other’), then nothing that is said, whether extreme or ‘middling’ is ever heard properly, it simply reinforces the polarisation. This is damaging for society at large, but it is even more deleterious to the project of unity in Christ within a church community. Is it possible for a church in this cultural climate to be a place where individuals from the left and right come together in fellowship, in a way that allows both left and right — all our politics — to be transformed by our union with Christ, through the Spirit, shaped by the ethics of Jesus’ kingdom as revealed at the cross?
What makes this vision for church community even trickier is when Christians leaders, or individuals, adopt combative positions in the culture war in ways that alienate the other, or worse turn the ‘other’ into an ideological enemy to be defeated rather than embraced.
What also makes this difficult is where the ‘culture wars’, politics, and the media have gone since 1991. Hunter describes the general tone of public discourse, in 1991, pre-social media as: “…elitist, sensational, ambivalent, suspicious of new voices, and intensified and further polarised by the very media by which such discourse takes place.”
This was before social media, which exists to serve up users more of what they want, which tends to be ‘more of what they have expressed an interest in’ that the algorithm can measure, which tends to be ‘more of what they already think but packaged in more sensationalist and titillating ways that retain attention by amplifying feelings (especially feelings of outrage)’… The mass media was bad for polarisation — targeted, algorithmically driven, social media that fragments right down to the individual level is worse. I wrote a series about social media, outrage culture, and virtue back here. Especially when the sort of positions that Hunter suggests represent the majority, de-escalate polarisation, and cultivate virtue and civility, the “middling positions’ that involve nuance take time and attention and space to think and process were hard enough in traditional media contexts, but are anathema to our infinite scrolling through social media newsfeeds.
Mark Zuckerberg once described the ‘self interest’ at the heart of Facebook’s newsfeed by saying:
“…a squirrel dying in your front yard may be more relevant to your interests right now than people dying in Africa.”
This is also why you’re likely to see more online about New Zealand than about religious killings in Nigeria; this is the algorithmically perfected editorial policy of most major commercial news services — such services exist not for civic good, but for profit. Our media platforms serve up stories that appeal to their audiences. It’s now on us, the public, to cultivate the sort of consumption of media, and lives, that de-escalate the culture wars — especially those of us in churches where we’re first focusing on relationships in church.
In a 2018 interview about where these wars have gone since Hunter coined the term, he said the cultural conflicts in this war have amplified and intensified, and this is because ‘culture’ is actually profoundly important — it sits upstream from politics and law because it shapes our moral imagination.
“That’s because culture is not a marginal concern, as many educated people profess to believe—even as they often espouse their own dogmatic cultural positions. Rather, culture is “about systems of meaning that help make sense of the world,” Mr. Hunter says, “why things are good, true and beautiful, or why things are not. Why things are right and wrong.” Culture “provides the moral foundation of a political order.”
It’s not just Hunter who predicted the culture wars in ways that seem prophetic now, especially with the addition of social media.
Back in 2006, New York Times columnist David Brooks wrote a prescient piece about the polarised nature of two-party politics, and how the two parties rely on such polarisation fuelled from within, and by a war footing of sorts, to continue to exist. This leads to the destruction of public, political, conversation — and especially shapes how we see ‘the other’.
“The flamers in the established parties tell themselves that their enemies are so vicious they have to be vicious too. They rationalise their behaviour by insisting that circumstances have forced them to shelve their integrity for the good of the country. They imagine that once they have achieved victory through pulverising rhetoric they will return to the moderate and nuanced sensibilities they think they still possess.”
Sadly, he predicted what might happen if his invented ‘moderate coalition,’ the ‘McCain—Lieberman Party’ (Republican senator John McCain and Democrat senator Joe Lieberman), did not get ‘absorbed’ into the policy platform of one of the major parties. This was pre-Obama, and certainly pre-Trump.
“The McCain-Lieberman Party … sees two parties that depend on the culture war for internal cohesion and that make abortion a litmus test. It sees two traditions immobilized to trench warfare.
The McCain-Lieberman Party is emerging because the war with Islamic extremism, which opened new fissures and exacerbated old ones, will dominate the next five years as much as it has dominated the last five. It is emerging because of deep trends that are polarising our politics. It is emerging because social conservatives continue to pull the GOP rightward (look at how Representative Joe Schwarz, a moderate Republican, was defeated by a conservative rival in Michigan). It is emerging because highly educated secular liberals are pulling the Democrats upscale and to the left. (Lamont’s voters are rich, and 65 percent call themselves liberals, compared with 30 percent of Democrats nationwide.)
The history of third parties is that they get absorbed into one of the existing two, and that will probably happen here…
But amid the hurly-burly of the next few years… the old parties could become even more inflamed. Both could reject McCain-Liebermanism.
At that point things really get interesting.”
And, so, Brooks predicted Trump. The collapse of the political middle into a zero-sum culture war that sees the ‘other’ side as an enemy to be polarised, whoever or whatever the other side stands for. A politics filled with political actors who’ve lost touch with the ‘moderate and nuanced sensibilities’ that produce stability and a ‘commons’ of sorts between right and left, in exchange for an entrenched flame war.
And here we are 13 years on from Brook’s piece. And the flames are burning. And violent political language and battlelines being drawn begets violence in the real world. I highlight that link only because it was particularly pugilistic, and it appeared in my Facebook feed for no reason that I could fathom. You might say ‘that’s just hyperbole’ — but it’s hyperbole that fits a trend that has been recognised and described for some time, and while it’s the nature of the business of Aussie politics, with our two party system, for politics to involve a certain sort of adversarial ‘theatre’ and an ‘us v them’ mentality, in order to divide and conquer… that’s not the business of the Aussie church.
Political idealists, especially partisan ones, whether left, or right, are now turning on the centrists — those who try not to play the culture war, or who seek moderation in all things — idealists on the extremes are increasingly suggesting that to adopt a ‘neutral’ or ‘apolitical’ stance on an issue — to not speak or act — is to adopt the status quo. This is not just a new type of ‘culture war’ against the middle, which was previously just eclipsed (Hunter) or encompassed (Brooks). It’s a deliberate move to exclude the middle in the name of the greater ideological conflict between the poles. It’s an insistence that to be moral one must pick a side, and that to be a moderate is to attempt to sit on the fence on all things. It is to insist that the ‘other’ is evil or complicit, and to stay on the fence makes one complicit too. This classically works better from the left, who tend towards systemic views of evil, and to annoy the right, who tend to see evil as an individual, personal, choice — where if you aren’t making it, you aren’t evil… but that’s changing the more the conflict ramps up, the more there’s an apparently clear ‘us’ and ‘them’… Quite apart from this turn towards resentment of the moderate position being a damaging move when it comes to individual conscience (you ‘must’ choose a system that tells you how to think), and our creatureliness (we must act on every injustice to be moral, if to not act is to participate in evil), and our limited ability to know and form thoughtful positions on many, often competing issues (ideology is a nice shortcut to deal with this), these idealists would say (and do say) that to listen to the concerns of the ‘other side’ is to legitimise those concerns (not simply to see the ‘other’ as a human worthy of love, attention, and understanding). This move is a move to dehumanise or dismiss every other who does not share your convictions. Christian idealists of any variety — those who ‘baptise’ a particular political stance as representative of the kingdom — would have us eradicate political difference as part of the kingdom of God; this makes Christian ‘how to vote’ cards, from the left, or the right, very simple to produce because voting as a Christian, and participating in the polis as a Christian, is quite simply a matter of adopting the ideological platform, and fighting the opponent. I think this approach is wrong for a bunch of reasons alluded to above — but I think it also reinforces the culture war by amping up polarisation — the way to minimise the rapid run to the poles is to resist those forces that fling us there. It’s to engage in careful listening; to pursue understanding, and to arrive at conviction making sure you’ve charitably understood the position of the other. This is where the best sort of disagreement is possible, the sort that actually has the possibility to persuade the other, not just to re-convict them of their prior convictions (in other words, it’s not just a more virtuous, less vicious, strategy, it’s also more effective). Moral psychologist Jonathan Haidt, in The Righteous Mind, talks about the polarisation of left and right and how each group tends to assess morality using different categories and frameworks that mean we often use the same words to talk past one another. He talks about how we humans are less purely rational and in control of our decision making than we might think, and how ‘wars’ and ‘tribalism’ feed our decision making instincts, which are profoundly ’emotional’ — he talks about our emotions as a rampaging elephant in our decision making and our reason as the rider trying to tug on some reigns.
He says, in The Righteous Mind,“the persuader’s goal should be to convey respect, warmth, and an openness to dialogue before stating one’s owncase,” he says our inability to understand another person’s point of view, to see the world their way, is at the heart of the polarising force of our political ‘culture war’ — suggesting we should seek this as a baseline for political and moral conversations, or arguments.
“It’s such an obvious point, yet few of us apply it in moral and political arguments because our righteous minds so readily shift into combat mode. The rider and the elephant work together smoothly to fend off attacks and lob rhetorical grenades of our own. The performance may impress our friends and show allies that we are committed members of the team, but no matter how good our logic, it’s not going to change the minds of our opponents if they are in combat mode too.”
If you really want to change someone’s mind on a moral or political matter, you’ll need to see things from that person’s angle as well as your own. And if you do truly see it the other person’s way—deeply and intuitively—you might even find your own mind opening in response. Empathy is an antidote to righteousness, although it’s very difficult to empathise across a moral divide.
It is very difficult. Imagine being called to not just ’empathy’ but to ‘having the same mind’ or ‘the one mind’ or the ‘mind of Christ’ with people where there’s a moral or political divide (ala Philippians 2:1-11). Imagine having to navigate that! Haidt even envisages the goodness that such a community might bring to this fracturing world, he’s not specifically describing the church, although he kinda, sorta, is.
In the same way, each individual reasoner is really good at one thing: finding evidence to support the position he or she already holds, usually for intuitive reasons. We should not expect individuals to produce good, open-minded, truth-seeking reasoning, particularly when self-interest or reputational concerns are in play. But if you put individuals together in the right way, such that some individuals can use their reasoning powers to disconfirm the claims of others, and all individuals feel some common bond or shared fate that allows them to interact civilly, you can create a group that ends up producing good reasoning as an emergent property of the social system. This is why it’s so important to have intellectual and ideological diversity within any group or institution whose goal is to find truth (such as an intelligence agency or a community of scientists) or to produce good public policy (such as a legislature or advisory board).
I think it’s very possible to be partisan and a Christian. I’ve often suggested one of the best things individual Christians can do to embrace James Davison Hunter’s motif of ‘faithful presence’ is join a, any, political party and then be part of policy discussions. I just don’t think the church — be it a denomination, institution, or local gathering — should be marked by a partisan approach to politics. And I fear, because I know how too many leaders of churches vote (both on the left, and on the right), that we are buying in to culture wars in a way that buys into the devil’s hands. The best form of Christian community is one where partisan Christians who are seeking to maintain a faithful presence in our political and cultural institutions shaped by convictions about Jesus and his kingdom, and personal convictions about how that plays out within and against these institutions, whether on the right or the left, can come together in fellowship in a way that models the way forward outside the community of believers — our ability to unite, to listen, to co-operate, and to disagree with one another with love and charity might be a beacon and a blessing to our neighbours. And yet, there seems to be no will to extricate ourselves from the culture wars — especially when it comes to the way Christian leaders (myself included) use social media. This is the sort of time when people say ‘you’re talking in generalities, prove it’ — and at this point I’d suggest that our denomination’s recent statement on abortion, while it adopts a position I agree with, had the unfortunate effect of equating a vote for or presence within the Labor Party as being a participant in evil, and I’d point to this cultural warrior, a Presbyterian minister, who wages the culture war in a media channel that is famously partisan, and I’d ask — could anyone outside the hard right comfortably attend a church where such views are linked inextricably to the pulpit?
Is this what we want?
I am certain that I’m perceived by many to be partisan when it comes to politics; I’ve been described by a dear Christian brother as ‘the left’s form of the ACL’. I felt misrepresented (if the interview I mentioned up top gets published you might see why), and like I was being interpreted through a particular grid, at that time, but I certainly do embrace issues and positions championed by the left (I’d like to think I also do that with the right). I’m distressed that taking a position, a political one, on an issue — even a moderate one — is seen as divisive and a reason for breaking fellowship. And I’ve experienced this as people exited our church community over my (and our) stance on the postal survey. Other friends who don’t buy in to the culture war have experienced a similar ‘exodus’ — these exoduses always end up creating little tribes within our church networks; little homogenous political communities, or demographics, that don’t have the opportunity to be the alternative polis modelling life across divides that we so desperately need. So I apologise and repent for those times when my rhetoric has fuelled partisan division, rather than calling us to a better conversation (note, I’m not apologising for convictions on issues, or for saying things people disagree with).
I fear that part of the alternative community that the church offers to the world is a community where people come together from different positions and backgrounds, with different convictions about political problems and solutions, and find unity in a king.
I fear that church is meant to be a community where people can belong and find their commitment to certain civic goods re-shaped, re-ordered, and transformed by the king — in ways that simultaneously affirm and invert good and not so good things about ‘left’ or ‘right’ or ‘centrist’ solutions.
I fear that the church is meant to be a place of re-imagining and re-imaging life in ways that might re-animate our political right, political centre, and political left, and yet we are a place that too often has our imagination co-opted by a political ideology from the world, rather than by the life, death, resurrection and rule of Jesus.
I fear that our rhetoric and culture war fighting as ministers, preachers, or vocally partisan Christian punters fuels the division of our society into tribes even as we call people to follow the king of the universe.
I fear that whether a church leader is known for being partisan in any political direction, that the climate that creates is a drawing in of people who agree with that stance, at the exclusion of those who disagree.
And yet, I am also hopeful.
I hope that church communities can emerge that are the sort of communities Haidt describes — committed to truth, and to listening to the other.
I hope that our churches might be communities that are not ‘apolitical’ or defined by a particular partisan outlook — but rather be models of places where people can come together finding unity in Christ and his kingdom, to be sent as ambassadors into the institutions and political parties of our world.
I hope that we can lead the way for our wider community who so desperately need models of rich, loving, disagreement and co-operation around what we hold in common.
I hope that we can practice listening not just to one another, but to our neighbours who are not like us — that we can model ‘loving our enemies, and praying for those who persecute us.’
I hope that we can steer clear of playing the culture war and power politics game that so defines our civic life now, in favour of patient listening and the pursuit of nuance and wisdom.
I hope that we can look to voices not just explaining the cost of extremes, from the other side — ie listening to those voices we most naturally exclude, but also that we might listen to those voices who are pushing back against the idea that understanding the other is evil, unnecessary, or to be complicit in some horrid status quo (the status quo that conservatives are inherently seeking to uphold and defend).
I hope that we Christians can affirm that there are good things in creation, and in this status quo, things that have been hard won through the influence of Christians in our politics (both on the left and the right, and for progressives and conservatives). I hope that we can also admit that there are areas where progress towards our vision of the good, true, and beautiful — towards the kingdom of God, or shalom, are still possible and that the way forward isn’t simply to shift to maintain some vision of political utopia that we achieved in the past.
I hope that as well as listening to the voices we might normally exclude from our thinking — the voice of ‘the other’ — we might listen more to voices like James Davison Hunter who diagnosed and predicted this cultural problem almost thirty years ago. Here’s something he wrote in his more recent To Change The World: The Irony, Tragedy, and Possibility of Christianity in the Late Modern World:
“It isn’t just the Constantinian temptation the church must repudiate but, more significantly, the orientation toward power that underwrites it. The proclivity toward domination and toward the politicisation of everything leads Christianity today to bizarre turns; turns that, in my view, transform much of the Christian public witness into the very opposite of the witness Christianity is supposed to offer.
A vision of the new city commons, rooted in a theology of faithful presence, certainly leads to a repudiation of ressentiment that defines so much of Christianity’s contemporary public witness.
Yet it also leads to a postpolitical view of power. It is not likely to happen, but it may be that the healthiest course of action for Christians, on this count, is to be silent for a season and learn how to enact their faith in public through acts of shalom rather than to try again to represent it publicly through law, policy, and political mobilisation. This would not mean civic privatism but rather a season to learn how to engage the world in public differently and better.”
“Fairy tales, then, are not responsible for producing in children fear, or any of the shapes of fear; fairy tales do not give the child the idea of the evil or the ugly; that is in the child already, because it is in the world already. Fairy tales do not give the child his first idea of bogey. What fairy tales give the child is his first clear idea of the possible defeat of bogey. The baby has known the dragon intimately ever since he had an imagination. What the fairy tale provides for him is a St. George to kill the dragon. Exactly what the fairy tale does is this: it accustoms him for a series of clear pictures to the idea that these limitless terrors had a limit, that these shapeless enemies have enemies in the knights of God, that there is something in the universe more mystical than darkness, and stronger than strong fear.” — G.K Chesterton
Captain Marvel is the most powerful superhero in the Marvel Cinematic Universe (MCU). Captain Marvel is a woman. Captain Marvel is a human woman named Carol Danvers whose origin story is the latest instalment in the MCU because she’s going to be a major player in the next instalment of The Avengers. You can’t go far in a review or commentary on Captain Marvel as a cultural text without referring to Wonder Woman, the comparisons in terms of the function of these movies and these characters within their respective comic universes are obvious. We saw Captain Marvel yesterday, and Robyn’s analysis of this comparison was that Wonder Woman was a better movie (and funnier), and perhaps because it came first it felt more revolutionary — but that doesn’t mean Captain Marvel is not the sort of empowering movie we’d want our kids to see. Much of what I wrote in a review of Wonder Woman can be said about Captain Marvel.
Stories are powerful, and super hero movies, like it or not, are our modern myths, so stories that provide representation for people who aren’t used to seeing heroes who look just like them are powerful stories (think Black Panther). They don’t teach us that we need superpowers to save the world, because most of us know superpowers, outside of science (hello Iron Man) are unlikely to happen; they do teach us that evil can be overcome though, by good, often by love. And that’s a wonderful thing.
Stories that feature women as heroes have, until recent times, been exceptionally rare. Especially women that aren’t sidekicks. Back in 2016 I went looking for stories where women undertake what has been called ‘The Hero’s Journey’ (following a guy named Joseph Campbell) in a Facebook thread— there aren’t many, even though that thread had hundreds of comments. Finding stories with strong female characters who exist in their own right, not as trophies for men, is tricky. Which is why Wonder Woman and Captain Marvel are such powerful texts — but I’d argue they’re more powerful because despite the godlike powers of Wonder Woman or Captain Marvel in these movies, they don’t function independently but in cooperation with supportive men. They aren’t stories of independence but interdependence, in a way that very few movies with male heroes pull off. There’s a danger with any super hero story that peddles a myth that individual heroism will destroy dragons (and this is where I think Jordan Peterson’s use of mythology to promote individual heroism miss fires, even if he wants a balance of “feminine chaos” (emotion) and “masculine order” (reason)). I want my daughters to watch this movie for the same reason I want them to read Rosie Revere, Engineer, or to watch this astronaut, a real life Carol Danvers, Kate Rubin, read Rosie Revere from space. Representation is powerful and it helps girls imagine their place in the world counter to the myths that come from curse.
It’s too early in the piece for substantial spoilers of Captain Marvel, but I’ll just say, as you watch it, pay attention to the way the evil empire tries to control Carol Danvers by limiting her ability to embrace her emotions — she’s basically told the same thing as Elsa in Frozen — ‘don’t feel’ — she’s told that reason will be her greatest weapon, and that her head, not her heart (or not the combo of both) is what must guide her and restrain her use of power. This is wrong. It’s when she embraces her emotions, driven by love and a pure hatred of evil and injustice, that she becomes the most powerful figure in the MCU; that’s when she escapes the voices that want to control her (embodied by the Kree General Yon-Rogg). Yon-Rogg, her malevolent mentor, wants to harness her power for himself and his ends, he’s contrasted with Nick Fury, the future leader of S.H.I.E.L.D, who’s happy to wash the dishes with Carol, to empower her, and take her lead on saving the world and beating the bad guys.
The moral to this story is that if you have great powers — like the ability to blast energy from your hands, and fly — and you have a good heart and mind — you should use them to fight against evil, joining other people who want to fight against evil.
Of course, our ‘friends’ at Desiring God didn’t see the movie this way. The man who brought you ‘effeminate men use plastic forks’ (which I responded to here) now brings you this hit piece on Captain Marvel and all it stands for. In an earlier edition he bemoaned the loss of trophy-princess role models like Sleeping Beauty (that’s been edited because someone must have pointed out the problems inherent with a story where a princess is kissed without her consent by a strong man she didn’t know she needed). This one scored a positive retweet from John Piper too. So there’s that. Here’s a few choice quotes.
“I do not blame Marvel for inserting the trending feminist agenda into its universe. Where else can this lucrative ideology — which contrasts so unapologetically with reality — go to be sustained, if not to an alternative universe? Verse after verse, story after story, fact after fact, study after study, example after example dispels the myth of sameness between the sexes. The alternative universe where an accident infuses the heroine with superhuman powers, however, seems to stand as a reasonable apologetic for the feminist agenda…”
“As I consider Disney’s new depiction of femininity in Captain Marvel, I cannot help but mourn. How far we’ve come since the days when we sought to protect and cherish our women.
The great drumroll of the previous Avenger movies led to this: a woman protecting men and saving the world. The mightiest of all the Avengers — indeed, after whom they are named — is the armed princess turned feminist queen, who comes down from the tower to do what Prince Charming could not.
Am I nitpicking? It is a movie after all. I wish it were. Instead of engaging the movie’s ideology as mere fiction, a fun escape to another world, we have allowed it to bear deadly fruit on earth. Along with Disney, we abandon the traditional princess vibe, and seek to empower little girls everywhere to be strong like men. Cinderella trades her glass slipper for combat boots; Belle, her books for a bazooka. Does the insanity bother us anymore?”
Now, there are some bits to what Greg says that I’m sympathetic to — I do think there are physical differences between men and women that play out in the world as we experience it; unlike Greg I think these differences, when met by the cursed pattern of relationships in Genesis 3:16, create a world that is harmful for women in a way that it isn’t for men (though it is also harmful for men). This is what terms like ‘toxic masculinity’ and ‘patriarchy’ are describing — a world where men use their power to dominate and control women. Greg wants men to be men — for us to step up, not armed with plastic swords or forks, but real metal ones, to slay dragons on behalf of women everywhere. I do think men have a particular responsibility in a cursed world to choose to not benefit from the cursed status quo, but fight against it… Greg Morse is big on dragon slaying. It came up last time — and fair enough, because the story of the Bible from Genesis to Revelation is the story of the slaying of a dragon; but I fear Greg misses the point of that narrative. Especially, I think he misses the point that the dragon is slayed not by metal swords or heroism, but by a wooden stake (or cross), and that the design for men and women is that we take part in battle together, just as Jesus and his bride do…
“God’s story for all eternity consists of a Son who slew a Dragon to save a Bride. Jesus did not put his woman forward, and neither should we. Where Adam failed, Jesus succeeded. He is the Good Shepherd who laid his life down for his people. Even from the cross, God’s wrath crushing him, he saw to the welfare of his mother (John 19:26–27). Should we so cowardly send our women to protect our children and us? Protecting our women with our very lives is not about their competency, but their value.”
Greg wants men to fight battles and it seems that while he sees ‘laying down his life’ as a paradigm, he kinda wants men to do that while holding on to swords.
“Where can we more clearly display our ultimate resolve to love our women as queens than to step into hell on earth as sacrificial pawns in their defense? Generation after generation has mobilized its men to be devoured — that its women might not be.”
If a man with a sword (or gun) comes knocking on our door, I’m not going to send Robyn to face him alone… but I do wonder if there’s a better picture than the ‘solo warrior’ that Greg Morse might be blind to with his emphasis on individual heroism. I think he’s missing a vital part of the dynamic of Adam and Eve’s failure in the garden. Let me recast that story somewhat…
Genesis 1 tells us that God makes humanity — male and female — in his image; not just males, with females as trophies to be protected and kept at home. He tells us humans to ‘fill the earth and subdue it’ — it’s clear that both males and females are involved with filling the earth with living images of God in procreation, why then do we think the ‘subduing’ or ‘ruling’ — as God’s regents, his living representatives — is suddenly the man’s domain? Not a thing we do together?
Genesis 2 tells the story of a particular relationship — within God’s garden sanctuary — a heavenly place where God dwells with people that Adam is told to ‘expand’ (he’s told to cultivate the garden and keep it, following Genesis 1’s instruction to ‘be fruitful and multiply’. Adam can’t do this alone neither the expanding or guarding/keeping. So God makes him a ‘helper’ who completes him. They become one. There is no heroic individual in Genesis 2, but an heroic pair. Interdependent. The word ‘Ezer’ which is translated as ‘helper’ (Genesis 2:18) is used in places like these, in the name of one of Moses’ sons after God rescued Israel in his might:
“and the other was named Eliezer, for he said, “My father’s God was my helper; he saved me from the sword of Pharaoh.” — Exodus 18:4
And, as Israel is about to enter the promised land…
Blessed are you, Israel! Who is like you, a people saved by the Lord? He is your shield and helper and your glorious sword. Your enemies will cower before you, and you will tread on their heights. — Deuteronomy 33:29
In both these cases ‘ezer’ is used of God and is used in a military sense; a helper is involved in the combat.
Adam and Eve were made to fight a dragon — the serpent — just as Jesus was — and they were to do that together; exercising God’s rule over the world — his dominion even over serpents. And they failed — because they failed to cooperate. And the price for their failure is that rather than cooperating and ruling together, they (or we) compete for rule over one another, the sort of male heroism Desiring God describes is cursed not blessed.
“Your desire will be for your husband, and he will rule over you.” — Genesis 3:16
The thing about Desiring God and its battlefield mentality in framing gender roles is that they’re focusing on ‘battles’ and missing the real war — the war we’re all called to fight as redeemed humans.
Note, that in Ephesians, Paul doesn’t say ‘finally, men’… but ‘finally,’ note also that he sees our enemy not as soldiers with guns but the devil and the ‘spiritual forces of evil’ — dragons are real. Note, that he also doesn’t expect women to sit behind enemy lines, but rather, to be dressed for battle. The real battle. The battle he doesn’t expect ‘the bride of Christ’ to sit on the sidelines for, but to be fighting — even as we know the real victory has been won.
Finally, be strong in the Lord and in his mighty power.Put on the full armour of God, so that you can take your stand against the devil’s schemes.For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms.Therefore put on the full armour of God, so that when the day of evil comes, you may be able to stand your ground, and after you have done everything, to stand.Stand firm then, with the belt of truth buckled around your waist, with the breastplate of righteousness in place,and with your feet fitted with the readiness that comes from the gospel of peace.In addition to all this, take up the shield of faith, with which you can extinguish all the flaming arrows of the evil one.Take the helmet of salvation and the sword of the Spirit, which is the word of God.
And pray in the Spirit on all occasions with all kinds of prayers and requests.With this in mind, be alert and always keep on praying for all the Lord’s people. — Ephesians 6:1–18
In Revelation, John draws all this together for us, the real battle and the real victory — a victory that is secure not because Jesus took the sword, but because he went to the cross.
Then war broke out in heaven. Michael and his angels fought against the dragon,and the dragon and his angels fought back.But he was not strong enough, and they lost their place in heaven.The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him.
Then I heard a loud voice in heaven say:
“Now have come the salvation and the power and the kingdom of our God, and the authority of his Messiah. For the accuser of our brothers and sisters, who accuses them before our God day and night, has been hurled down. They triumphed over him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” — Revelation 12:10-12
That’s our paradigm — that’s our truth, our readiness, our shield, our helmet, and our sword — that Jesus has won the victory. That’s what men and women co-operate with as we bring this message of victory to the world and so see God’s image bearers spread across the face of the world in opposition to Satan. Heroic independence is result of the curse — thinking that we should maintain that approach to this real battle is a lie of the Devil. Our inter-dependent following of the example of Jesus, together, one in him because the victory is won in him is what sees the devil and his schemes defeated, and the blessing of the new kingdom coming here and now.
The Desiring God piece cites C.S Lewis as an example for why women shouldn’t go into battle — and yet, C.S Lewis gets it — he gets the power of stories, or myths, that they don’t teach us just about heroism in real world conflicts, but about the enchanted world we live in and the Spiritual battle. This is the point of the Narnia series; you know, that series where a group of brothers and sisters — Peter and Edmund joined by Lucy and Susan — go to battle, armed, against the White Witch (the serpent figure), behind Aslan (the Jesus figure), their victorious leader who wins a victory by death.
This quote is, unfortunately for the purpose of this piece, from an era where the most frequent pronoun for talking about an individual was ‘he’ — but it applies to the power of stories in all our lives, and it’s why we need Captain Marvel, and Wonder Woman, and the Chronicles of Narnia.
“…the fairy tale stirs and troubles him (to his life-long enrichment) with the dim sense of something beyond his reach and, far from dulling or emptying the actual world, gives it a new dimension of depth. He does not despise real woods because he has read of enchanted woods: The reading makes all real woods a little enchanted.” — C.S Lewis
I want my daughters, my wife, my sisters, and my friends who are women to see and be inspired by Captain Marvel. I want them to be inspired by Lucy and Susan (though not, ultimately, Susan — who ends up choosing “feminine” things like lipstick and stockings (you know, what the princesses Desiring God misses would spend their time pursuing in order to not accidentally be masculine), rather than the ‘last battle’ and Narnia — the things of this world rather than the kingdom). I want my daughters to read stories and watch stories where there are brave heroes who represent them so they take up their place in the real war. Fairy tales are powerful not because they teach us how to navigate a world where bullets fly, but how to face the one who drags us in to curse and away from blessing.
Many Christians are single issue voters on the issue of abortion. And I understand that. For Christians who have convictions about human life and personhood beginning in utero (convictions I share) abortion at any point is the taking of a human life; the death of a person. These convictions about human life aren’t just Christian convictions, there are good scientific reasons to see a foetus as materially human, so now the debate about the morality of abortion in philosophical circles (rather than scientific ones) tends to focus on when a human is a person. Non-religious definitions of personhood tend to come from a mishmash of convictions or ideas about what life is and what makes life have some sort of dignity or worth — these positions are occasionally non-integrated or non-coherent positions. Sometimes these positions draw on certain ideas from our Christian heritage in the west, where persons have a sort of ‘sacred’ God given dignity (historically because of Christian belief about humans being made in God’s image, but in the secular west this dignity just ‘is’. The abortion debate is primarily framed around the rights, dignity, and self-determination of the woman as an individual who is sovereign over her body, and so even if a foetus is a person, there’s a philosophical question about that person’s sovereignty.
Christians are perhaps more inclined to push back against individual autonomy and-or sovereignty because we understand that ‘the earth is the Lord’s, and everything in it’ is a claim that God is sovereign over human bodies, as creator, and as Christians in particular we believe ‘we are not our own’ and that our ‘bodies have been bought at a price’… plus a reasonably orthodox view of sin is that it’s essentially a declaration of independence, or self-sovereignty, rejecting God’s rightful sovereignty over our lives and bodies. This is all to say the Christian worldview is fundamentally at odds with the worldview that makes abortion both a woman’s right and a human right. This also means when the Christian worldview (or its Jewish counterpart) does not inform or shape the view of a culture our position isn’t simply a contested position, where there are other views, but a minority position. Navigating this minority position while believing that abortion is the taking of a human life is a particularly fraught thing for Christians, especially those of us committed to a certain sort of pluralism in a modern, secular, democracy where perhaps the most we can ask for is to be heard and accommodated, because we’ve destroyed our social capital or any sense that we might be a coherent moral voice because our institutions have been found to be corrupt (ala the Royal Commission into Institutional Abuse, and the recent Pell conviction), we’ve developed a reputation for being against affording human rights to minorities we disagree with (ala the same sex marriage debate), and we’ve done this while agitating for our own rights and freedoms (the religious freedom debate).
Politically, abortion is actually regulated by the states, so the Federal Labor party raising it as a policy issue in a federal election is an interesting move, and one that seems more about heat than light — more about turning up the heat on their ‘regressive’ opponents by painting themselves as ‘progressive’ than about a policy platform of substance. In short, it’s a classic ‘wedge politics’ move, and the temptation for us as Christians — not simply the challenge for politically conservative people who may oppose abortion on more than just religious convictions — is to not be wedged. Wedge politics needs a villain. A bad guy to point to to say ‘don’t be like these dinosaurs’ — and the classic Christian response to discussion around abortion plays straight into this divisive political strategy. The Labor Party’s number crunchers have obviously decided that the social capital of single-issue voting Christians (typically conservative theologically and politically) is currently so low that not only is there no political loss for wedging us and painting us as the villains, there is a political gain in the wider electorate for doing so. Our conservative Christian Prime Minister was savvy enough to refuse to be wedged on this issue, the question is, can the rest of us respond with similar wisdom.
I can totally understand single issue voting on abortion. I can understand wanting to belt out a hasty statement or letter to paint the proponents of the law change as evil… but I’m not sure it serves the political cause any more than it serves the mission of the church in proclaiming and living as an alternative kingdom following the true king. I’m not sure it even brings our neighbours closer to truth and morality in a way that restrains evil (which is a more classically reformed, Christendom, position than the political theology I’m advocating). It’s possible that jumping into what is clearly a wedge politics style trap is the right and noble thing to do anyway, but I’m not sure it’s being ‘as wise as serpents and innocent as doves’ in the face of a wolf like culture.
I’m also equally prepared to listen to those who argue that ‘pro-life’ has to extend beyond ‘pro-birth’ and so should include a coherent platform that supports vulnerable parents, tackles poverty and mental health (some of the social and economic factors that contribute to abortion), a coherent environmental policy that tries to make our environment compatible with human life, and a humane approach to foreign aid, war, refugees, and asylum seekers. No party has a perfect platform on these fronts, so voting is always a matter of wisdom and freedom, and politics is always about much more than where you cast your vote, and, especially for Christians, it’s about how we live our lives and how we organise our community within the community — or our alternative kingdom with an alternative politics that comes from an alternative, and radically subversive, crucified and raised king. Voting is a matter of wisdom and conscience, so if your conscience dictates that you can’t vote for the Labor party, then don’t. But politics is not as simple as ‘single issue voting’ — it’s equally important that we don’t fall into the trap of thinking that our vote is our singular contribution on an issue. The nature of democratic parties is that their members shape the policy platforms and ideologies of particular parties, and single issue voting leads to a Christian evacuation from, rather than faithful presence in, these particular political institutions. We want doctors to maintain faithful presence in the public health system, with integrity — and our rhetoric sometimes makes it impossible for faithful Christians to remain, and work for change in, parties that currently have a pro-abortion platform.
Abortion isn’t an issue that wins the hearts and minds of non-Christians, and its often spoken about with passion and a commensurate lack of compassion for ‘the other side’ or charity. It’s a fraught space to speak into as a bloke, especially a bloke employed by a conservative religious institution. But it’s not an issue I’ve been silent about, or not been clear about you can read pieces both on this website — where, for example, you’ll find a piece from as far back as 2011, and as recently as 2018, and from our church, where we’ve preached and written about this topic being sure to consult, elevate, and include the voices of women. What we’ve tried to do is build empathy, imagination, understanding, and compassion into our response and to suggest ways of being political that aren’t simply tied to what our politicians do.
Christians have, since the beginning of the church, had to mark themselves out as different to the world on the issue of abortion. Abortion is not a modern invention; in any society where a foetus or a child was less than a person with less dignity than the adults in the society, abortion, even infanticide, was a common response to unwanted children who interfered with the plans of a family (typically of the father in more patriarchal cultures). There’s one example of a Roman soldier serving abroad writing home to his pregnant wife telling her that if they had a son he looked forward to meeting him, but if it was a daughter, she should ‘expose her’ (leave her to die, or be collected by strangers — usually either brothels or Christians). In one of our earliest Christian documents, a summary of the moral teaching of the Bible — a ‘how to live’ guide for Christians, there’s a paragraph that says:
“Thou shalt do no murder; thou shalt not commit adultery”; thou shalt not commit sodomy; thou shalt not commit fornication; thou shalt not steal; thou shalt not use magic; thou shalt not use philtres; thou shalt not procure abortion, nor commit infanticide; “thou shalt not covet thy neighbor’s goods”
This wasn’t simply a list of restated common moral behaviours, it was a guideline for Christian difference. A way of life for a different ‘polis’ — a new politics.
A little later there’s one of my favourite early church documents, the Letter to Diognetus (aka the Epistle to Diognetus) which says:
“For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. 2 Corinthians 10:3 They pass their days on earth, but they are citizens of heaven.”
They don’t destroy their offspring. This was something that marked out the Christians as ‘citizens of heaven’ living in a strange land.
This way of life was contagious. The empire eventually became Christian, and the Christian story of human dignity profoundly shaped the west — even giving rise to the full rights and dignity of the mother, not just the father, so that abortion is now a ‘women’s issue’. And it’s legit to ask questions of our culture and its leaders when it comes to how we understand personhood and whether the new western story of individual sovereignty where other lives are stacked up against our own in a battle of rights is better than the story we’re leaving behind, but one of the best ways to ask that question is to avoid being ‘wedged’ — to not be a political football lined up as ‘regressive’ people to be kicked around, but to be different. Genuinely different.
One of my favourite theologians/ethicists, Stanley Hauerwas, suggests this is a new/old frontier for Christians living in the post-Christian west. In this stunning interview where he critiques the Benedict Option and talks about the (positive) dangers of community to the world we live in and its rampant individualism, Hauerwas notes that it’s not in political victory over others via the power game that our alternative king will be visible, but in our different way of life.
“I say that in a hundred years, if Christians are identified as people who do not kill their children or the elderly, we will have done well. Because that’s clearly coming.”
Let’s not get trapped just offering a negative view to the ‘progressive’ politics of our day — to be painted as the ‘regressives’ who say no. Let’s not be wedged. Let’s live an alternate vision of the kingdom and build institutions that seek to make parenting plausible, and pregnancy and what comes after it something less than terrifying. Let’s make ‘pro life’ something more than jumping into exclusion zones with billboards. Political pluralism isn’t about silence, or ceding the case, but about clearly making the case that we live the better story; that our vision of what gives a person personhood and dignity — caught up with the God who made people and lovingly redeems them through the death and resurrection of Jesus — produces better outcomes for people and communities, starting with the most vulnerable, than the alternatives being served up by our world. That’s the challenge we face responding to Labor’s wedge.
Toxic was the Oxford English Dictionaries word of the year in 2018. A rapid increase in its use in public conversations, around politics, but especially around gender and ‘toxic masculinity’ in the #metoo movement, saw a massive spike in dictionary look ups. If you were to look up the Oxford definition it’s:
Toxic;
Adjective
1 Poisonous.
‘the dumping of toxic waste’
‘alcohol is toxic to the ovaries’
1.1 Relating to or caused by poison.
‘toxic hazards’
‘toxic liver injury’
1.2 Very bad, unpleasant, or harmful.
‘a toxic relationship’
There’s been all sorts of blow-back against the idea that masculinity in various, traditional, forms might be lumped under this banner of ‘toxicity’, especially amongst people suspicious that the current wave of feminism, in its identification of the systemic application of a certain sort of masculinity as ‘the patriarchy’, is seeking to deconstruct and disempower all masculinity.
Now, there’s a thing where people who are on the political left tend to see things in systemic ways (like privilege and the patriarchy), and so they do ask individuals to consider how they might benefit from systems they don’t necessarily see or acknowledge the benefits they receive as a result, they do also tend to want to deconstruct systems and institutions defined as oppressive.
Those on the right tend to see things more in individual terms and so when big systemic claims are made they get applied and weighed up against ‘my own individual experience, character, and decisions for which I am directly responsible.’
This means those on the right who are not embodying those abusive characteristics that are labeled ‘toxic’ but also don’t see life predominantly in systemic terms feel like they are being, unjustly, asked to give up certain rights and responsibilities, power, even, that limits their individual freedom or sovereignty.
The whole Jordan Peterson phenomenon has emerged because those people who see masculinity in certain forms, especially in the use of power to bring ‘order’ and even in the creation of institutions and systems, being the source of much that is good.
It’s impossible to speak across this divide so long as we are unable to recognise that we are simultaneous individuals and relational; that we exists as selves and in communities or systems of selves, and that once certain sorts of selves wield power and construct systems to their own advantage, even individuals who don’t participate in creating such systems, do benefit from them in ways that people outside that individual experience see but that we may not see, or may feel powerless to change, and so instead we take responsibility for our own individual action in the world. I read this piece against ‘toxic’ as descriptor of masculinity yesterday, I didn’t love it.
“The failure of current culture to define the term “toxic masculinity” (as mentioned in the recent Gillette ad) is a serious problem. Does it mean a subset of masculinity is toxic? Or, does it mean masculinity itself is toxic?
If masculinity itself is toxic (as some people claim is the point of the recent American Psychological Association guidelines) there is no motivation for men to change anything about themselves. “I was born this way!” they might retort. In that case (according to Leftist logic) perhaps men deserve toleration, acceptance and accommodation in the same way sexual minorities have recently been championed by the general culture. There are more women, so men arethe sexual minority after all.
If toxic masculinity is only an undesirable kind of masculinity, then we need to ask: what does good masculinity look like? But so far our culture’s answer seems to be: it looks like femininity, which is not very inspiring for most men.”
Again, this perception, or feeling, is real and we shouldn’t be so quick to dismiss it. It does, again, explain the popularity of Jordan Peterson and his appeals to hard-wired natural norms to suggest that masculine traits (whether you’re a male or female) are a pathway to a good and flourishing individual life, and then to a better society.
We Christians, whether left or right leaning (or centrist), have a unique contribution to make to public conversations about gender, and about what is good for humans systemically and individually. In discussions generated by my last post, where I suggested I had no issue with using the word ‘toxic’ to qualify ‘masculinity’, I was asked if I’d be equally happy to talk about ‘toxic femininity’. The answer is yes. But I also want to make the case that the Bible has a particular account for ‘toxic masculinity’ of the sort emerging in the #metoo discussion that means we can embrace the label and participate in the discussion… and we can go even further in our understanding of toxicity and what it does in systems and in individual lives.
There are plenty of Christians out there who want to redeem a certain form of (not Spiritually redeemed) masculinity as natural and good (especially those of us who believe there are divinely created ‘ideals’ of masculinity and femininity that work in cooperation with each other) and there are many of us who seem keen to jump on this bandwagon, much like on Peterson’s, without thinking critically about how much natural constructs of manhood and womanhood are tainted by sin and curse, and so toxic — incompatible with human life.
What’s not impossible is for those of us who call ourselves Christians to have our own account of masculinity and femininity, and the appropriateness of using ‘toxic’ as an adjective to describe either.
Especially those of us who see the Bible as an authoritative account of what it means to be human, what is good for humanity, why the world is like it is, and how it might be improved. If we do not speak about toxic masculinity, or femininity, or humanity — and look critically at the effect of sin on our individual and collective lives and norms — how can we speak of a redeemed humanity (we must, at the same time, consider how nature might be oriented towards its telos, where we might see God’s good and beautiful design amidst the wreckage wrought by our poisonous sin)? If we can’t recognise sin playing out in the real world in detrimental ways we’d have to start asking how real an account of humanity we have to offer.
When it comes to the toxicity of natural-to-us relationships between men and women, the Bible provides an account for the destructive nature of a ‘toxic’ default, a description of how that default plays out in individual relationships that are toxic, and some reasonable evidence that this toxicity is systemic. It also suggests a toxic femininity, in that our relationships are corrupted from God’s good co-operative design and purpose in two directions. This pattern of relating from Genesis 3 becomes the norm for male-female relationships through the rest of the Old Testament, it is not a new ‘good pattern’ extending Genesis 1 and Genesis 2, but an inversion or corruption of the ideal.
“To the woman he said, “I will make your pains in childbearing very severe; with painful labor you will give birth to children. Your desire will be for your husband, and he will rule over you.” — Genesis 3:16
Genesis 3, an account of why the human heart is the way it is, and human cultures and societies are the way they are, suggests that there’s a new toxic pattern of relationships for both males and females — toxic masculinity and toxic femininity. The outworking of sin and the curse is gendered (or, rather, sexed), because men and women are different in ways that play out differently in the physical world. Men are typically bigger and stronger (which is part of how we get a patriarchy when our cultures are built around physical dominance or the amassing of power). There is a ‘toxic masculinity’ here that maps pretty exactly on to the sort of toxic masculinity identified in the Gillette ad.
King David is sometimes held up as an ideal masculine figure (though I suspect if some people grappled with his emotional life and his harp playing he might be ‘too effeminate’ — he even kills Goliath with an improvised and surprising weapon from a distance; hardly a (normal) warrior’s approach. But when David has power and opportunity he ‘rules over’ Bathsheba (and Uriah) in what seems to me to be the literal embodiment of #metoo’s description of toxic masculinity. David knows he needs redemption so I don’t think it’s uncharitable or unfair to point this out. The systemic nature of this toxicity is evident in how his sons treat women; one amasses them like trophies (Solomon), one sexually assaults his sister (Amnon), the other publicly assaults his father’s wives in a brutal power game on the same rooftop that David was on when he claimed Bathsheba (Absalom). Toxic masculinity is intergenerational. It is systemic.
When the Apostle Paul writes about the cultural effect of sin becoming our new ‘natural’ in Romans 1, we see how the collective decision to replace God with created things has widespread (plural) consequences for people; sin is structural and effects what we see as ‘normal’ or natural. Sin is toxic; so is the ‘curse’ — the punishment — and the result is death.
All unredeemed humanity expresses itself in toxic ways. Sin poisons us; as individuals and in the systems, cultures, norms, and institutions we build so that we are poisonous to one another. Here’s what Paul says a bit later in Romans:
“As it is written: “There is no one righteous, not even one; there is no one who understands; there is no one who seeks God.
All have turned away, they have together become worthless; there is no one who does good, not even one.”
“Their throats are open graves; their tongues practice deceit.”
“The poison of vipers is on their lips.”
“Their mouths are full of cursing and bitterness.”
“Their feet are swift to shed blood; ruin and misery mark their ways, and the way of peace they do not know.”
“There is no fear of God before their eyes.””— Romans 3:10-18
If people are recognising and calling this out — the way our collective behaviour brings ruin and misery to others — we have two choices — we can embrace the diagnosis and point to the solution, or we can cut Genesis 3 from our Bible and try to find some good, common, created masculinity to uphold for the ‘good’ of all. The problem with the Gillette ad isn’t the diagnosis, it’s the solution (and though he comes from the other direction, I’ve argued elsewhere that this is the same with Jordan Peterson). It offers an incomplete solution that doesn’t escape the heart problem; it aims at mitigating the symptoms not dealing with the heart. It’s a form of palliative care for this condition that is incompatible with human life.
Our human norms were poisoned by sin — and so our patterns for relating as men and women became toxic. Deadly. Even as the toxicity of sin kills us by pulling us further away from God. But our human norms are redeemed, purified, and renovated in Jesus.Here’s the curse-reversing, toxicity-purifying, relationship changing solution offered by the Bible. Find new humanity in Jesus — by following him as king. The Bible says this involves a change of our nature — we receive God’s spirit (which is a bit mysterious) — but as a result we have a new template for relationships that isn’t just a return to what we were created for as men and women, but is a picture of a future world where there is no curse.
There is no healthy masculinity or femininity that is not crucified and raised with Jesus. No human pattern or norm not connected to the divine by God’s Spirit that is ‘good’ or true or worth anything. Jesus doesn’t just deal with the symptoms brought about by sin and our toxicity, he provides a new pattern for a new way of life together as people; as males and females (for eg Romans 8, Ephesians 5, Philippians 2); a new model for non-cursed, non-toxic, cooperation in the world, that creates new life-giving systems as we use power and strength for the other, not for our own gratification or advancement. Here’s a picture, from the Bible, of a different sort of masculinity (and a different sort of femininity). Toxicity is anything that departs from this pattern.
Therefore if you have any encouragement from being united with Christ, if any comfort from his love, if any common sharing in the Spirit, if any tenderness and compassion,then make my joy complete by being like-minded, having the same love, being one in spirit and of one mind.Do nothing out of selfish ambition or vain conceit. Rather, in humility value others above yourselves,not looking to your own interests but each of you to the interests of the others. In your relationships with one another, have the same mindset as Christ Jesus — Philippians 2:1-5
Note that the last bit sounds a lot like the solution offered by the Gillette ad, but the first bit — being united with Christ, and sharing in the Spirit, is what changes our hearts so we ‘have the same love’ and are ‘one in spirit and of one mind’…
Patterns of masculinity or femininity that are not crucified — or cross shaped — are the same patterns that led humanity to nail Jesus to the cross, and that lead us to destroy each other as we seek to be tyrant kings and queens of our own little empires. Jordan Peterson’s natural masculinity won’t save us from that, nor will #metoo, but all these conversations about the sorts of masculinity and femininity that might lead to human flourishing are opportunities for us Christians to engage, from our own account of humanity and its ills, and to point people to the source of life and love and restored relationships with God and one another.
Of all the commentary about Gillette’s recent video essay on toxic masculinity/razor advertisement the one that left me scratching my head the hardest was this piece posted on Desiring God. Now, I’m not unbiased. I’ve long grown weary of John Piper and his troupe of culture warriors. As I’ve packed my books into boxes for an upcoming (temporary) house move, Piper’s books haven’t been going in the keep, giveaway, or sell piles. I find the vibe of Piper and his merry men’s take on manhood and womanhood hard to take (toxic even). But this piece lacks the nuance Piper brings to his own cultural analysis. And that’s saying something.
I didn’t write about the piece at the time because to write about things like this is to give them oxygen, and clicks.
And look, off the bat, I’ll say that the way adjectives work is to qualify nouns, so I have no problem with ‘toxic masculinity’ describing a certain sort of masculinity in the same way that ‘poisonous water’ tells me not to drink water that will be bad for my health and ‘ridiculous article’ describes the both the first of this now two part series, and its follow up. As a result, I’m more likely to be drawn to the Gillette ad than the Desiring God ‘think piece’ (and I use that adjective not to describe actual intellect, but to describe a certain sort of genre of blog post, and I use ‘blog’ there to differentiate a written article from a piece of wood in the ground, because this is how language works and that is important to understand). Here are some of the more head scratching moments from the original post.
Too often we swing from decrying chauvinism and abuse to producing a society of plastic forks, nonfat lattes, and men who don’t mind going to church because of the free babysitting. When our children look at men today — the kind in television shows, homes, and the classroom — what do they see? What is this masculinity of tomorrow we are all concerned with?
I don’t know if it’s ironic that the guy gets on a soapbox about pendulum swings and over-correcting and then creates, ex nihilo a set of weird, extreme, measures to determine whether or not the man in your life is not quite man enough.
“Just having returned from a visit to “the greatest place on earth,” my wife and I were shocked at how many men boldly acted like women. Lispy sentences, light gestures, soft mannerisms, and flamboyant jokes were everywhere to be seen — on display for a park flooded with children. No hiding it. No shame. No apologizing. This perversion of masculinity warranted no commercials.”
Yes. We must certainly never let a real man make flamboyant jokes. Especially not in parks where they might accidentally groom children with a Gillette razor and no apology. What’s even more bizarre is that while creating this rod, and using it to measure someone’s manhood, or, er, masculinity, the author returns to his rod in the follow up. But there’s a couple of other points that merit some deeper critique. One, the author supplies a series of ‘dragon killing’ non-passive examples of masculine manhood from the Bible, lionising David for his ‘manly’ courage (and ignoring that when he didn’t go to war he decided to send armed men to ‘take’ Bathsheba so he could sleep with her… which has absolutely disastrous results for the next generation of his family, especially his sons). That sort of ‘morality tale’ thing is not how Bible characters work, they’re much more complicated and three dimensional than black and white caricatures allow… if it was one might make the following observation from Genesis 25, where we meet two brothers of whom God later says “Jacob I loved, Esau I hated” — ask yourself which of these brothers embodies a more ‘Desiring God’ style masculinity?
“The boys grew up, and Esau became a skillful hunter, a man of the open country, while Jacob was content to stay at home among the tents.Isaac, who had a taste for wild game, loved Esau, but Rebekah loved Jacob.
Once when Jacob was cooking some stew, Esau came in from the open country, famished.He said to Jacob, “Quick, let me have some of that red stew! I’m famished!” — Genesis 25:27-30
Jacob, at home, smooth skinned (thanks Gillette) cooking with mum… or Esau the hairy meat-eating hunter…
Now, there were many other awful things about the first Desiring God piece (the bit in the heading, that brought in some double entendre to compare Gillette’s ad about personal grooming with the way adults prepare children for abuse was, I thought, beyond the pale); but it seems the worst of all the bad things is that the editorial team at Desiring God believed it worthy of a sequel, and not the sort of sequel that brings clarity, it’s simply a double down. It’s a piece that assumes not just the doubtful the exegetical bona fides of the first, but it also quotes, and argues from the authority of the first piece and its ‘rules of the faith’ in order to make even more ridiculous qualifications — while also acknowledging that gender norms (the things we describe as ‘masculine’ and ‘feminine’ are culturally constructed. Anybody who dares question his adroitly observed and official list of effeminate qualities is on #teamSatan.
“But as it pertains to today, Satan whispers confusions into modern ears. If one should give such traits to effeminacy as “lispy sentences, light gestures, soft mannerisms, and flamboyant jokes,” Satan immediately suggests a handful of men who, not having these qualities in the aggregate, have one individually. He lisps, but he isn’t effeminate; he just has a gap in his teeth. He has a softer demeanor, but he isn’t effeminate; he just is introverted and weak in tone. Instead of simply concluding (rightly) that such people aren’t effeminate, we conclude that these traits don’t really characterize effeminacy. We deny the existence of forests by examining each tree individually.”
But effeminacy stands as an obvious forest to all honest men and women. The deception became clear to a friend recently when, after he nitpicked each individual trait, I asked plainly, “So you are saying that you cannot tell when a man lives an effeminate lifestyle?” Of course he could.”
Of course. Then he argues for these ‘tells’ being culturally constructed.
“God also gives us a culture to live in, which assigns masculine and feminine to certain amoral things like speech, objects, and behavior. American culture associates pink with women, as it does dresses (contra Scottish culture and William Wallace’s kilt), and expects heterosexual men not to walk down the street holding hands with another man (as heterosexual men often do in other cultures).”
So if it’s about how a culture understands things like speech, objects, and behaviour — what is wrong with a culture redefining the symbolism of different colours, items of clothing, or styles of speech? How does this work in an increasingly multi-cultural world where not only are people from different ethnic backgrounds and nations coming together in public places, but sub-cultures exist that interpret different symbols differently? Perhaps his rod isn’t a great measuring stick at all?
There is half a point buried in the dross about what happens when we moderns de-couple our personhood from a sense of ‘givenness’ — including of our biology — where there are things that are essentially and physically true about who we are that come from a creator and define us externally. Without our personhood being given to us we’re left constructing an identity and wondering what, if anything, is ‘essential’ and out of reach of our imagination. This is one of the reasons why identity, built on personal autonomous choice, is a thin concept — but you won’t find that analysis (or acknowledgment of complexity) in the Desiring God pieces. The closest we get is:
“Sex, in this modern chaos, means little more than body parts. Males happen to have male genitalia — but that need not lock them into expressing their sexuality in any particular way. They can “marry” either a man or a woman, and even decide to keep their male members or not. Fluidity is one of Satan’s new favorite words. In this view, man, enthroned as his own maker, chooses who he (or she or they or “ze”) will become.”
Perhaps, really, this is just a Centre for Biblical Manhood and Womanhood piece on the perils of egalitarian theology masquerading as biting cultural commentary.
All around us, mountains of God’s glory carved into the landscape of his world are eroding. Homosexuality and egalitarianism flatten distinctions between husbands and wives. Androgyny and effeminacy flatten vital sex expressions between men and women. But God made us distinctly male and female, and gave Eve to Adam (not vice versa), because he already conspired in his eternal plan to give the church to his Son. Our distinct manhood and womanhood, our marriages, and our human nature itself guide us to properly reflect the most precious reality in the universe: God’s glory shining forth in the good news of his Son.
Look, this last sentence is absolutely true. The telos of heterosexual marriage and sex is the heavenly marriage between Christ and his bride, the church. But, I’d humbly suggest two things. First, the author of these pieces should grapple with a masculinity that also allows us blokes to be united, in the church as the bride (which is presumably feminine, right?). Which, along with a little humility around the area of cultural construction of ‘norms,’ makes space for slightly more nuance than black and white proclamations of ‘shoulds’ and ‘Satans’… Second, the author might like to consider how people, both as individuals and cultures, might be more complicated than his biting cultural analysis and wit allows, and how his ‘norms’ might ‘flatten distinctions’ between men or women who are different to other men or women… He might work a little harder to not impose a one size fits all rod on different people, not just because some men have high pitched voices or a gap between their teeth that creates a lisp, but because biology, itself, isn’t as straightforward as he’d like it to be… which isn’t to say that there aren’t essential, rather than constructed biological realities, but rather that those essential realities are less polarisingly binary than he might think (or argue).
What’s interesting in this particular cultural moment is that there are, in the complexities, fascinating opportunities to paint a different and compelling picture for how different experiences and physical realities can be accommodated in loving union — not through an open slather approach to marriage, but in the body, or bride, of Christ. Instead of rod-beating calls to arms, we Christians might engage in careful listening to, and observation of, the stories being lived out by our neighbours. We might notice fracture lines appearing within modern coalitions of interest, around competing accounts of identity, and stand by with compassion, a better story, and more radical inclusion of difference. We might read a piece like this recent article by gay, conservative, blogger Andrew Sullivan and ask if his utopian vision might be best satisfied in union with Christ, and inclusion in the church — in a way that helps people order their lives, and loves, around his love (rather than around rod-whacking, line-drawing, and graceless posturing). Sullivan identifies a trend within the trans- movement (as opposed to the trans- experience) that seeks to eradicate biological sex (something essential) as a factor in one’s personhood, in favour of gender (something constructed). He, like Desiring God, is trying to articulate what is contested about masculinity and femininity in this cultural moment. He says, of a piece of legislation in America that is seeking to replace biological sex with a broadened category of ‘gender identity’ which includes “gender-related identity, appearance, mannerisms, or characteristics, regardless of the individual’s designated sex at birth…” this redefinition has the same issues as the Desiring God insistence that gender-related identity, appearance, mannerisms, and characteristics are essential to personhood and the performance of our particular sex/identity. Sullivan points out that this view is a regressive move that reduces us humans to stereotypes awaiting normalisation and classification:
“It implies that a tomboy who loves sports is not a girl interested in stereotypically boyish things, but possibly a boy trapped in a female body. And a boy with a penchant for Barbies and Kens is possibly a trans girl — because, according to stereotypes, he’s behaving as a girl would. So instead of enlarging our understanding of gender expression — and allowing maximal freedom and variety within both sexes — the concept of “gender identity” actually narrows it, in more traditional and even regressive ways. What does “gender-related mannerisms” mean, if not stereotypes?
Sullivan is worried that this will ultimately mean a gay identity — built on attraction to physical realities about another person, rather than simply ‘gender expression’ — will be flattened out into a ‘trans’ identity (because their attraction is about something more nebulous and quasi-spiritual than about the relationship between sex and gender being held together in a particular person). He says:
“This is the deeply confusing and incoherent aspect of the entire debate. If you abandon biology in the matter of sex and gender altogether, you may help trans people live fuller, less conflicted lives; but you also undermine the very meaning of homosexuality. If you follow the current ideology of gender as entirely fluid, you actually subvert and undermine core arguments in defense of gay rights…
Transgender people pose no threat to us, and the vast majority of gay men and lesbians wholeheartedly support protections for transgender people. But transgenderist ideology — including postmodern conceptions of sex and gender — is indeed a threat to homosexuality, because it is a threat to biological sex as a concept.”
Then he says:
“There is a solution to this knotted paradox. We can treat different things differently. We can accept that the homosexual experience and the transgender experience are very different, and cannot be easily conflated. We can center the debate not on “gender identity” which insists on no difference between the trans and the cis, the male and the female, and instead focus on the very real experience of “gender dysphoria,” which deserves treatment and support and total acceptance for the individuals involved. We can respect the right of certain people to be identified as the gender they believe they are, and to remove any discrimination against them, while also seeing biology as a difference that requires a distinction. We can believe in nature and the immense complexity of the human mind and sexuality. We can see a way to accommodate everyone to the extent possible, without denying biological reality. Equality need not mean sameness.
We just have to abandon the faddish notion that sex is socially constructed or entirely in the brain, that sex and gender are unconnected, that biology is irrelevant, and that there is something called an LGBTQ identity, when, in fact, the acronym contains extreme internal tensions and even outright contradictions. And we can allow this conversation to unfold civilly, with nuance and care, in order to maximize human dignity without erasing human difference.
Let me just pull out a little bit of that pull quote so that you can mull over how much it is actually arguing for something Desiring God both says it wants when it comes to the difference between men and women, while also trying to eradicate difference under the subsets ‘male’ and ‘female’…
“We can see a way to accommodate everyone to the extent possible, without denying biological reality. Equality need not mean sameness.”
What if that vision for freedom and accommodation and acknowledgment of biological reality actually comes from a church upholding the givenness of our personhood, and the discovery of our purpose according to that givenness, rather than the cultural norms around us? What if we discover that personhood in Jesus? What if this happens not in a way that insists we conform to norms, or ‘sameness,’ but that acknowledges that our persons find their purpose not in expressive individualism, but in reflecting the glory of God as his image bearers, in community and relationships, through the redemption of our bodies in Jesus and our transformation into his image by the Spirit?”
These pieces double down on weird, culturally constructed, visions for manhood and masculinity from a previous cultural moment, instead of finding positive things to say in the face of poorly articulated cultural constructions. They co-opt the image of Jesus to advance this cause instead of thinking carefully about masculinity, femininity, and about how biological realities shape and inform both created patterns and sinful distortions of those patterns. They fail to find the antidote for cursed toxic masculinity in the curse-breaking life and death of Jesus — for example how his strength plays out in the defeat of Satan at the cross, and how Jesus’ life models a counter-cultural approach to a toxic masculinity that is big on violence and power, rather than wanting a sea of unshaved mini-Samsons to punch out the Philistines… but more than that, they exclude from the body those who belong. They double down on Esaus at the expense of Jacobs.
The tragedy of these two pieces from Desiring God is that they do the over-correcting opposite of the cultural wave it seeks to defend against. In a way that is every bit as damaging as the ‘eradication’ of anything essential about our personhood. If nothing is free to be constructed, intentionally, by us, as a sort of cultural expression or performance of character, or at least if the construction is only done at a cultural level then you’re in big trouble if you sit biologically or experientially outside the norm. There is no space for an intersex individual to navigate the world on their terms, let alone those who like Jacob, simply prefer a performance of their biological sex, or gender, that others might deride as weak. There is no space for a masculinity (or femininity) as a deliberate counter-cultural construction that deliberately, consciously, and individually, communicates one’s particular story (even if it is that our story is of being reconnected to the givenness of things), the only way to articulate a Biblical manhood or womanhood is to see our lives as combative performances in a culture war. There is no place for the subjectivity of aesthetics or experience (and taste) to be accommodated in neighbourly difference and love within communities. It robs us of the very personhood it seeks to establish, and the richness of life together.
To recap, I posted some quotes from ancient near eastern rituals to do with the creation of ‘images of God’ — particularly idol statues — and looked at comparisons with Genesis 2, to suggest that there’s a conceptual link; that in the Genesis creation story we see God creating living, breathing, representatives of the divine, in deliberate contrast to rituals, creation stories, and an understanding of humanity in the ancient near east where man created dead, breathless, statues of gods and then had to develop a cognitive dissonance to be able to encounter that statue as though it was a representative of divine life. We have existing accounts, from the ancient world, of the creation of a divine image and its revivification or rededication after an idol had been captured by an enemy or removed from its sanctuary. I have written bits and pieces expanding on this theme, but thought it’d be nice to come back and finish the ‘epic’ as promised.
I suggested the parallel between the Genesis type scene of creation and re-creation of a divine image (which repeats itself through the Old Testament), mirrors these ancient rituals in the following ways, where an image (tselem) is:
Formed and fashioned, near water (and symbolically, in a sense, moved through water, it’s interesting that God places the man in the garden twice, once before the mention of the water, and once after) (Genesis 2:6, 8, 10-15)
Inspired, or given ‘breath’ so that it the image is vivified. It is to be thought of as a living representation of the God whose image it bears. (Genesis 2:7)
Declared fit for purpose within a system, and via connection to God. (Genesis 1:26-31)
Placed (or enthroned) in the Temple/garden sanctuary and given a job within the Temple. (Genesis 2:8-9, 15)
The images are provided for with food and drink. (Genesis 2:16-17)
The image fulfills a function in representing the God behind the image (Genesis 2:19-20)
I pointed out that this pattern repeated itself with Noah, in the creation of Israel as a people, and was anticipated by the prophets about Israel’s return from exile — where God’s people would be recommissioned as his image bearers. And then promised a follow up post to connect this to the rest of the story of the Bible.
Recap over.
One of my favourite bits of Biblical Theology — perhaps because it was one of the first pieces to grip my imagination about how the Bible might work — comes from connecting Psalm 23 to Jesus, the good shepherd.
The Lord is my shepherd, I lack nothing. He makes me lie down in green pastures,
he leads me beside quiet waters, he refreshes my soul.
He guides me along the right paths
for his name’s sake. Even though I walk
through the darkest valley,
I will fear no evil,
for you are with me;
your rod and your staff,
they comfort me.
You prepare a table before me
in the presence of my enemies.
You anoint my head with oil;
my cup overflows. Surely your goodness and love will follow me
all the days of my life,
and I will dwell in the house of the Lord
forever. — Psalm 23
It’s a beautiful Psalm as a standalone. But now read it against that number list. The narrator (first David) is:
Placed by waters in the sanctuary of green pastures;
His Soul restored — literally this is ‘nepesh’ in Hebrew and ‘psuche’ in the Greek translation of the Old Testament — the words used for the ‘breath of life’ breathed in to Adam in Genesis 2. It’s a recreation. The ‘restored’ word is the same word used to describe return from exile in places like Deuteronomy 30:3, 1 Kings 8:34, and Jeremiah 30:3
He is guided along the right paths by God for his name’s sake (a purpose within a system, where the ‘for his name’s sake’ is the purpose, connected to image bearing representation and the failure to live for his name is what lead Israel to exile, to no longer being ‘image bearers’, which is a breaking of the 3rd commandment).
He is taken to a place where there is a table, but at the end ‘dwells in the house of the Lord forever’ (placed in the temple)
He is fed, and his cup overflows (the images are provided with food and drink).
He is anointed with oil — which presumably has some connection to fulfilling a function to represent the God behind the image, alongside the ‘his name’s sake.’
Now. In terms of the Biblical theology thing, i’d often simply connected The Lord as shepherd to Jesus as shepherd — Jesus as the provider who specifically does all these things for people, or promises to, as the good shepherd. Look at what Jesus says around the feeding of the 5,000 as recorded by Mark (Mark 6, where the people are ‘like sheep without a shepherd) and John, where the feeding of the 5,000 comes before passages about the gift of the Spirit as living water that brings eternal life — in fact, the whole of John’s Gospel essentially unpacks that re-creation schema. But the Biblical theology connection that makes Jesus ‘the Lord who is the shepherd,’ with the feeding of the 5,000 in the mix, goes something like:
He places people by water, on green pastures (Mark 6:39, John 6:10)
He feeds them with ‘overflowing’ provision (Mark 6:42-43, John 6:12-14)
The people are ‘sheep without a shepherd’ (Mark 6), and Jesus calls himself ‘the good shepherd’ (John 10).
There’s a degree to which I think this is still a legitimate line to draw from Old to New Testament. But there’s a better story, a better line through the Old Testament story of God creating and revivifying broken images that involves Jesus being the ‘new Adam’ — the new ‘image’ — through whom we are restored as we are united to him; an a reading of Psalm 23 that places Jesus in the narrative schema as the first ‘restored Israelite’, the one whom David points to, who can say ‘the Lord is my shepherd’ — I owe much of this reading to Doug Green, whose paper ‘The Lord is Christ’s Shepherd. Psalm 23 as Messianic Prophecy’ is brilliant.
He says, amongst other things:
“… it is appropriate to read the whole of the Psalter in a prophetic and eschatological direction. More specifically, all of the “Psalms of David” should be read as messianic psalms that describe different dimensions of the life — and especially the suffering — of Israel’s eschatological King.”
“In other words, the apostolic authors adopted not simply a general Christological approach to reading the Psalter, wherein Christ could be “seen” in the psalms, but more specifically a decidedly Christotelic approach, reading it in connection with Israel’s great narrative of redemption, which from their perspective had reached its surprising climax (Greek telos, “end” or “goal” in the story of Jesus, the Messiah.”
Green describes the structure of the psalm as a move from “pasturage to wilderness to temple” that can be described as paralleling “promised land -> exile -> restoration” or “Eden -> Exile from the Garden -> New Jerusalem”. He says:
“Even in their grammatical-historical context, verses 4 and 5, with their images of escape from the threat of death and (possibly) return from exile, tell an incipient resurrection story. Read prophetically, these verses echo the story of the Isaianic Servant as they depict the Messiah’s journey through some kind of suffering, which will subsequently change into his enjoyment of the blessed life, and more specifically to an eschatological banquet…
“If Jesus Christ is indeed the telos, or goal, of Israel’s story, and more specifically the fulfilment of the OT’s messianic prophecies — including the Psalter understood as a prophetic book — then Christian interpretation of the OT must be an exercise in reading backwards, of rereading earlier texts so that their meanings cohere with what God has actually done in history in Jesus Christ.”
He concludes “the eschatological David has been brought from the valley of death into the heavenly house of the Lord, to reside there.” Green, I think rightly, describes this as “the story of those who have been united to Christ by faith” — we’re brought into the story through our union with Christ.
If this Psalm is messianic in this sense, then in some way the Lord’s anointed — who is shepherded by God — somehow leads God’s people through exile from God — or death — into restoration and the temple. If Jesus comes as the restoration moment promised in the prophets, and this Psalm, and he does this by being the true image bearer but his restoration into being an image bearer through exile and death is also grounds for our restoration.
So, that’s a fun reading of Psalm 23 that connects it to the fulfilment of Old Testament prophecies — where Jesus is the king who ends our exile from God, but there’s more to this story that is explicitly connected to the proposed metanarrative of the Bible; that it’s about God re-creating and revivifying divine image bearers (where idolatry transforms us into the image of dead idols rather than the living God).
My suggestion is that the Gospels, in depicting Jesus as a new Adam, and new Israel, also follow the pattern of establishing Jesus as an image bearer — according to those Old Testament (and Ancient Near Eastern) types — and that this is applied to the church both through union with Christ, baptism, and the indwelling of the Spirit — the things that mark out our transformation into the image of Jesus, from being broken idol-worshipping images. Jesus is “the image of the invisible God” (Colossians 1:15) and the “exact representation of God’s being” (Hebrews 1:3), but there are also ways the Gospels follow the script.
Jesus is, in a particular sense, ‘formed’ or fashioned near water at his baptism — if crossing the Jordan was Israel’s path to nationhood and part of how Exodus paints them being presented as God’s image bearers — his children, then Jesus’ baptism in the waters of the Jordan mark his calling in the same way. All four Gospels include the baptism of Jesus.
Especially if the Spirit descending on Jesus is the ‘breath’ of God marking him . — if this is Jesus symbolically being given a certain sort of ‘breath’ as Adam was (though Adam receives the ‘psuche’ and Jesus the ‘pneuma’ in Greek — and that distinction is interesting particularly because Paul makes it a distinction between Adam the ‘psucheikon’ (or natural/breathed/souled image) and Jesus the ‘pneumatikon’ (or breathed/spirited image) in 1 Corinthians 15:44 as he reflects on and quotes from Genesis 2 and the resurrection, see below). Pneuma and psuche are used in a way that, at a glance, looks interchangeable for breath and Spirit throughout the Old Testament.
Jesus is declared ‘fit for purpose’ in connection with God in the words that speak from heaven — “You are my Son, whom I love; with you I am well pleased.” (Mark 1:11), “This is my Son, whom I love; with him I am well pleased.” (Matthew 3:17), “You are my Son, whom I love; with you I am well pleased.” (Luke 3:22), while John’s Gospel has John the Baptist say, of Jesus, ‘The man on whom you see the Spirit come down and remain is the one who will baptize with the Holy Spirit.” (John 1:33 — which is significant if the bringing of the Holy Spirit is connected to the end of exile and the restoration of God’s image bearing people).
Jesus is the Temple — or the dwelling place of God — but he also goes in order to prepare an eschatological temple, and in order to transform God’s new image bearers into human temples. This one takes some unpacking. He is also the living representative of God (Hebrews 1), and if we see him we’ve seen the father (John 14:9). He is the “word of God” in flesh, and he “is God” ‘tabernacling’, or ‘dwelling’ in the world in the flesh (John 1:1-14). In John 2, as he cleanses the Temple (which has not ever had God’s spirit come to dwell in it after exile in the way that it did before exile) he speaks of his body as the temple (John 2:22). But he also speaks of his “father’s house” (John 2:16). In John 14:1-3 Jesus says: “My Father’s house has many rooms; if that were not so, would I have told you that I am going there to prepare a place for you?And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am…” this has often been understood as being about the heavenly city-temple — a new Eden — that John sees coming down to earth in Revelation 21, but in an immediate sense of fulfilment of the ‘place for you’ and the going and coming, Jesus says the Spirit is him ‘coming back’ — “But you know him, for he lives with you and will be in you.I will not leave you as orphans; I will come to you.” (John 14:17-18) and then “you heard me say, ‘I am going away and I am coming back to you.’ If you loved me, you would be glad that I am going to the Father, for the Father is greater than I.I have told you now before it happens, so that when it does happen you will believe.” (John 14:28-29). The ‘coming back’ might purely be eschatological, but it seems to both immediately describe the resurrection, the ascension (as part of the “going”), and the coming of the Spirit as part of the “return” to them (and the end of the exile that ‘restores their souls’ — and ours).In John 16, in the same extended episode of teaching, Jesus explains more of the going and coming — “Jesus saw that they wanted to ask him about this, so he said to them, “Are you asking one another what I meant when I said, ‘In a little while you will see me no more, and then after a little while you will see me’?Very truly I tell you, you will weep and mourn while the world rejoices. You will grieve, but your grief will turn to joy” (John 16:19-20)… then, following Jesus death, and their grief, and his resurrection, John records the following: “The disciples were overjoyed when they saw the Lord. Again Jesus said, “Peace be with you! As the Father has sent me, I am sending you.”And with that he breathed on them and said, “Receive the Holy Spirit…” (John 20:20-22). When Jesus breathes into his disciples and commissions them in John 20:22 it uses the same Greek word for what God does to breathe life into Adam in the LXX.
The point at which the disciples understand Jesus’ reference to his body as the temple, we’re told, back in 2:22, is the resurrection: “After he was raised from the dead, his disciples recalled what he had said. Then they believed the scripture and the words that Jesus had spoken.” When this happen — the disciples become the ‘many rooms’ of the house of God, his Temple — as Jesus has been already, as marked by the Spirit descending on him at his baptism (a sort of symbolic end of the exile — God dwelling with his people again).
Luke does a fun thing with this in Acts 2, where he has the Spirit being poured out on God’s new temple (and I think given Luke’s Gospel ends with the followers of Jesus meeting daily in the temple, and given Acts 2 ends with a reference to the followers of Jesus meeting daily in the temple, and given the festival of Pentecost is a public gathering and there are many witnesses from the Jewish diaspora there, that the events of Pentecost probably happened in the Temple courts, not the upper room mentioned as the setting of the events in Acts 1). God’s new temple — his re-created image bearers — receive the Spirit, in an echo of the glory of his presence coming in to the first temple — with clouds and noise and flaming glory — in the courts of the temple building Jesus had condemned — the temple whose curtain tore when Jesus died as an expression of a sort of judgment on that building and a new way of access to God’s presence…
Jesus is also positioned as a new Adam in his temptation, especially as recorded in Luke’s Gospel, where the temptation follows the baptism, and genealogy (which goes back to “Adam, the son of God”. There’s some fun stuff going on with gardens, both Gethsemane, and at the resurrection where he is mistaken for ‘the gardener’ — where Adam’s original task in the garden was to ‘work and keep’ the garden.
The rest of the New Testament makes explicit what this point makes implicit, and draws us into the story through our union with Christ by the Holy Spirit — so that we too become temples of the Spirit, and we are transformed into the ‘image of Jesus’ rather than Adam.
If Doug Green’s schema for Psalm 23 is correct, and it depicts Jesus’ life, death, and resurrection as the movement from Eden, to exile, to restoration in a new Eden, then there’s something nice about the resurrection appearance being in a garden, and being followed by Jesus eating with his disciples — but also, this becomes something fulfilled in Jesus’ ascension to heaven where he dwells with the father forever, and where there is a new Edenic orchard of food available (near running waters). The new creation is the ultimate re-creation, and Jesus, the Lamb, occupies a particularly central place in this new garden sanctuary — the ‘forever’ house of God.
“Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lambdown the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him.” — Revelation 22:1-3
The imperative that follows the baptism, and later the transfiguration, where Jesus is revealed as God’s son, with whom he is well pleased is “listen to him” — Jesus is God’s representative. The word made flesh (John 1), the way God speaks (Hebrews 1). The ‘image of the invisible God’ (Colossians 1). this point seems the least controversial.
There’s a difference between us, and Jesus, in this metanarrative — where the story of the Bible is the story of broken images being restored — we are broken by our sin and idolatry so that we bear the image of our counterfeit gods, as the Psalms put it the result of idolatry is that “those who worship them will become like them.” Sin — idolatry — leads to exile from God, curse, and death. De-creation even. The coming undone of the image we were created to bear. Romans 1 fleshes out how this works with regards to our exchanging the creator for created things. Our restoration comes through Jesus restoring us as worshippers (ala Romans 12) — through his sacrifice, his resurrection and the outpouring of his Spirit which is our ‘baptism’, the moment (depicted as receiving ‘living water’) that recasts us into his image as it re-creates us (see Paul on our being baptised into the death and resurrection of Jesus in Romans 6, such that we, as we receive the Spirit, become children of God again, conformed to the image of his son (Romans 8)). Jesus is a broken image restored because he takes our sin on his body at the cross — he is scourged and scarred and moves through death (God’s image lives and breathes but he breathes his last for us). The resurrection is his re-vivification, and the source of ours – where we move from death in Adam to life in Jesus (1 Corinthians 15) as our ‘psuche’ — the ‘breath of life’ in Genesis meets its ‘end’ or ‘telos’ — the life of God by his Spirit making us immortal images.
Where Paul says: “it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body” the word natural is psuchikon (ψυχικόν), while the word ‘spiritual’ is pneumatikon (πνευματικόν). Paul then quotes Genesis 2:7 to contrast Adam, the living being (ψυχὴν ζῶσαν) — something like ‘a living soul’, but I think it’s better rendered ‘a breathed being’ — in part because in Genesis 1:30 the animals also have ‘the breath of life’ in them’ which, in the LXX, also uses “ψυχὴν ζωῆς”) — with Jesus who is a ‘life-giving Spirit’ (πνεῦμα ζωοποιοῦν). God re-creates us, by the Spirit, through replacing Adam with Jesus in our genetic makeup… so that we share in the resurrection of Jesus rather than the death of Adam.
“And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man.” — 1 Corinthians 15:49
It’s probably become clear now from much of the scaffolding above that the six elements of that ‘re-creation’ story also apply to us, in Christ, in ways that make the grand story our story. But here are some fun connections…
We are formed via ‘water’ — Baptism is our visible picture of salvation — a picture of what the Spirit does for us as our ‘hearts are circumcised’ — as we are brought from exile away from God, from death and the dead future of our idols to life with God forever.
We receive life by God’s breath — When we receive the Spirit it is ‘breathed into us’ by God as a gift of immortal life that changes who we are — moving us from Adam’s image of God to Jesus’ image of God.
We are declared fit for a purpose within a system — When this happens and we are adopted as children of God, being transformed into his image we have a new purpose — the ‘great commission’ is a new ‘creation mandate’ — a call to be fruitful and multiply, filling the earth. We are also “God’s handiwork, created in Christ Jesus to do good works” (Ephesians 2:10) — Ephesians 2:10 uses the same pair of words for created and ‘handiwork’ that Romans 1:20 uses for ‘what has been made’ (and these are the only times that ‘handiwork’ word is used in the New Testament) — that which is meant to ‘reveal the divine nature and character of God’ — the things declared ‘good’ for that purpose in Genesis 1.
We become priests/images/temples — The job Adam was given in the garden was priestly, Israel’s job was to be a ‘nation of priests’, and that is now the job of the church — the priesthood of believers in/as his temple. Our bodies are the ‘temple of the Spirit’ (1 Corinthians 6:19).
We are fed/provided for — We receive ‘the bread of life’ and ‘living water’ and are invited to eat at God’s table — a reality we celebrate as we break bread together and remember Jesus’ sacrifice in anticipation of the heavenly banquet. There’s a fun thing with the Lord’s Prayer as it relates to all this (and the Psalm 23 stuff about God’s name) as it is a prayer for ‘the bread of tomorrow today’ — the Spirit — which arrives at the feast of bread, Pentecost — but you’ll have to wait for my boss to write his book on that for more…
We are united by the Spirit to be God’s representatives in the world — his image bearers — transformed into the image of Christ as the ‘body of Christ’… Together. Think 1 Corinthians 12, 2 Corinthians 3-5, Romans 8, Romans 12, Ephesians 4, Colossians 3… and heaps of other places…
It’s fun seeing how this plays out in something like the account of the church in Acts 2, where this recreation process seems to be happening en masse as a fulfilment of the prophets, through Jesus’ ascension and the pouring out of the Spirit, and it’s fun drawing a line from there through to Revelation 21 and 22, then asking where in this narrative any particular passage sits, and considering the mechanics by which we become part of the narrative (via union with Christ).
But what if I need you in my darkest hour? What if it turns out there is no other? We had it all If this is our time now We wanna see a sign, oh We would see a sign
So give us a sign I need some guiding light Children of darkness, oh — ’42’, Mumford and Sons
I heard someone recently say that the history of art in the west can be described as a thousand years of religious art and then stripes — the idea being that once the transcendent or sacred disappears from our cultural narrative we’re left with trying to make meaning from the very mundane. It’s an interesting thesis, but I don’t think it bears scrutiny, at least not when it comes to art that is worth one’s time and attention (whether high or pop culture). While stripes abound as a certain sort of artistic response to a reality that is flattened and turned in on itself, modern art is more complicated, more haunted, and less monolithic than such a reduction allows — and good modern art confronts this haunting sense front on, and asks us to consider what we might have lost in our culture that means we produce less overtly religious art.
I heard this idea while my imagination was consumed by the wild west, at least as modern secular artists render the wild west in order to tell stories. I’d watched the Coen brothers’ new Netflix special The Ballad of Buster Scruggs, and was playing Rockstar Games’ western epic (in every sense of the word) Red Dead Redemption 2. I’ve also had Mumford and Sons’ Delta on high rotation since its release — and all three of these cultural texts, these works of reasonably good popular art, push back against the idea that modern art is hollowed because it is no longer hallowed… in this movie, this video game, and this album, all of which, to some extent, explore the wild untamed land of life and death with or without God, there’s a truth that modern art that is worth our attention is not hollow, but rather, haunted.
Two of these texts deliberately and directly interact with an older piece of art, from the ‘religious’ era — John Milton’s Paradise Lost, asking questions about where paradise might be found in this new, wild, western world. The other, The Ballad of Buster Scruggs confronts us with the truth that humans destroy paradise by nature, because facing death without hope destroys us all.
One popular version of the theory of secular, modern life, the ‘stripes’ theory of art, is that religious themes don’t make sense, and that they’re not worthy of being celebrated artistically — there’s certainly lots of ‘art’ and lots of stories that are ‘stripey’ in this sense, but that’s not the ‘secular age’ theory put forward by philosopher Charles Taylor, or unpacked by James K.A Smith in his commentary on A Secular Age titled How (Not) To Be Secular. Smith’s analysis of Taylor’s work was bouncing around my head as I watched, played, and listened to these texts. Here’s Smith:
“Taylor names and identifies what some of our best novelists, poets, and artists attest to: that our age is haunted. On the one hand, we live under a brass heaven, ensconced in immanence. We live in the twilight of both gods and idols. But their ghosts have refused to depart, and every once in a while we might be surprised to find ourselves tempted by belief, by intimations of transcendence. Even what Taylor calls the “immanent frame” is haunted.”
Mumford and Sons have always been overtly secular in this sense — the haunted sense — frontman Marcus Mumford’s parents are pastors, and right from their debut album Sigh No More there’ve been religious undertones to their lyrics. The lyrics of their songs are often ambiguous such that Mumford could be singing to a woman he loves, or to God. In this sense the band’s back catalogue, and this current album, function like a welcome reversal of contemporary Christian music, which seems to take the lyrical sensibility of modern songs celebrating sexual love only to replace the ‘you’ — the human other — with ‘God’ (as lampooned by South Park). So much Christian art is, thus, haunted — or colonised — by a modernist ‘stripey’ aesthetic. It adopts the content and form of this ‘secular’ immanent art, rather than pushing us towards the transcendent.
Mumford and Sons’ religious oeuvre continues in Delta where themes of darkness and light play out against the backdrop of songs about finding love and satisfaction through being a ‘beloved’ ‘forever’, while also navigating ‘the wild’ as mortals. In Guiding Light, Mumford expresses a certain sort of monotheistic faith in this awe inspiring one who’ll ‘always be my only guiding light’…
Well I know I had it all on the line But don’t just sit with folded hands and become blind’ Cause even when there is no star in sight You’ll always be my only guiding light — ‘Guiding Light’, Mumford and Sons
It’s not smooth sailing and light. There are some pretty dark places the album’s “I”— and I say this because it’s not just Mumford, the band write together, and we as listeners who participate in the album by listening are caught up in the story — explores through the musical journey. It’s a journey from the ‘wild’ that “puts the fear of God in me” (The Wild), through a crippling ‘fear of what’s to come’ that is replaced by ‘hope once more’ when the “silhouette” of this loved other, who had been obscured by “blinding light” is “branded on his mind” so as to shine brighter on his “wondering eyes” (October Skies, I’d love it if that was ‘wandering eyes’ but the online lyrics sites are divided) … through to the ‘Delta‘, where the river meets the sea.
The album gets more overtly religious — whether or not its God or a lover in view — when Mumford quotes Song of Songs chapter 2:1 to describe his beloved, in this ‘cursed world,’ as his ‘rose of Sharon’.
And I will surround you With a love too deep for words Hold you from the world and its curse So long as I have breath in my lungs Long as there’s a song to be sung I will be yours and you will be mine Ever our lives entwined My rose of Sharon My rose of Sharon With a love too deep for words I’m yours forever — ‘Rose of Sharon’, Mumford and Sons
Song of Songs is, if nothing else, an exploration of the place that sexual love occupies in a cursed, fallen, world; a world where we’re inclined to scratch an itch in our hearts with as much sex and love as possible — where it appears the itch is actually caused by our haunting sense of ‘paradise lost’. Song of Songs grapples with the ‘cursed world,’ and uses Edenic imagery — pictures of paradise — to describe sexual love. Asking if it rediscovering human passion is the way back to Eden; the way to recover ‘Paradise Lost.’ The Song invites us to ponder whether the two lovers are a new Adam and Eve; restorers of our fortunes. Ultimately it asks if sex can save us if we don’t first returning to God (such that our approach to romantic love is re-ordered by his love for us). It’s this question, more than any other that subtly haunts Delta. The catch is, that the Song, with its connection to Solomon in the Bible’s story doesn’t have a happy ending. Solomon’s loves — his pursuit of sex — don’t restore Eden, but repeat the Fall, carrying God’s people into exile. We’re left waiting for one greater than Solomon to restore us to paradise and re-order our loves.
And lest you think I’m making this undertone, this subtle note, up — Mumford and Sons then quote Milton’s Paradise Lost to make the subtle overt. In Picture You, possibly my favourite track on the album, there’s a darker note underpinning what until this point has sounded like a satisfying and deep love — a relationship that fills this void.
If I could tell you “no” I thought it best you didn’t know Don’t see it coming The darkness visible But when its eyes fix mine The silver in its stone I feel it rising, oh The gathering storm
And when I feel a darkness is a heartbeat away And I don’t know how to fight it It’s a heartbeat away And now You don’t know me like this It’s a heartbeat away And I don’t know how to hide it It’s a heartbeat away
And I picture you Soaked in light I picture you And in you I had no doubt When the chaos calls me out And it feels like there is nothing I can do I picture you — ‘Picture You,’ Mumford and Sons
Light and love is the answer to chaos and darkness. But here, more than ever, the question is — is Mumford singing to his beloved woman, and can she save him — or to God? And who can save him from this darkness? Truly?
What was a foreshadowing, or passing reference to Paradise Lost in the phrase ‘Darkness Visible’ — Milton’s description of Satan’s experience of Hell in Book 1 of his famous poem, is unpacked in the next track as this section of the poem is performed as a haunting spoken word.
“Nine times the space that measures day and night Rolling in the fiery gulf Confounded though immortal: but his doom Reserved him to more wrath; for now the thought Both of lost happiness and lasting pain Torments him; round he throws his baleful eyes That witnessed huge affliction and dismay Mixed with obdurate pride and steadfast hate At once as far as angels ken he views The dismal situation waste and wild A dungeon horrible, on all sides round Regions of sorrow, doleful shades, where peace And rest can never dwell, hope never comes That comes to all; but torture without end still urges As one great furnace flamed, yet from those flames No light, but rather darkness visible” — ‘Darkness Visible,’ Mumford and Sons
If this is the future — if death, and ‘darkness visible’ await — is sexual love worth it? Is replacing God with the best of human love a wise gamble? Can it provide the meaning and satisfaction required for a flourishing life? And even if it can, is it worth it? While the album asks plenty of big questions, it’s interesting that the quote stops there… here’s the next little bit, about what that ‘darkness visible’ does.
Served only to discover sights of woe, Regions of sorrow, doleful shades, where peace And rest can never dwell, hope never comes That comes to all; but torture without end Still urges, and a fiery deluge, fed With ever-burning sulphur unconsumed: Such place eternal justice had prepared For those rebellious, here their prison ordained In utter darkness, and their portion set As far removed from God and light of heaven As from the center thrice to th’utmost pole. — John Milton, Paradise Lost
It’s a high stakes game — this pursuit of life without God, because if God is light and life and love, then the reality of being ‘as far removed from God and the light of heaven as from the center thrice to the utmost pole’ is about being removed from all that this album finds worth celebrating in a temporary reality. Which is where the album now turns, unpacking more of this existential crisis, and the question of where (or whether) paradise — or the good life — can be found in this world. It gives no easy answers, from If I Say I Love You and the lyrics “If you were given one more chance, would you bring me back to life? Bring me back into the light?” to Wild Heart and the line “mortal once again,” questions of life and light and meaning and love are threaded through this album — right up to the final two songs Forever and Delta. Forever is fascinating in that the tension seems to have resolved itself — or at least the choice has apparently been made, though doubt remains — and the answer to this ‘doubt’ is apparently to focus on the here and now so that these days ‘turn to gold’, and yet, the chorus is “love with your eyes, love with your mind, love with you – dare I say — forever.” If these days are all there is, this idea of forever is a nonsense. A platitude. And yet it feels like there’s a resolution to avoid the bigger questions about the way faith, or piety, might reshape our lives and priority — to choose to ‘not be saved’ in order to live quite happily… ‘forever’…
And I’ve known pious women Who have lead such secret lives Shameless in the dark, so shameful in the light And you may not be pious and I may not be saved But we could live quite happily and quietly unfazed — Forever, Mumford and Sons
In Smith’s, or Taylor’s, terms, this seems a resolution to say ‘secular’ — to remain haunted and simply make the best of it, rather than jumping to nothingness or to resolute faith. It’s like the “I” of this album resolves to not resolve anything, but to live in the here and now with these questions still pressing against reality. At this point the album feels lots like the book of Ecclesiastes — a companion piece in the Bible to the Song of Songs, that asks questions about the good life and what that might look like without God (“under the sun”) or with God. But Delta, like Ecclesiastes, has something like an epilogue. A final note exploring just how meaningless that previous resolution to pursue the good life without God, haunted by the absence of that which addresses the ‘eternity written on our hearts’ looks. In an interview I read, Marcus Mumford says he agonises over and overthinks every word he uses, the track ’42’ is the 42nd original song the band has released, it’s also a play on Douglas Adam’s Hitchhiker’s Guide to the Galaxy, Delta, the final track of the album is also the title track — the delta is the place where ‘the river meets the sea,’ a movement from the safety of a river to the wilds of the ocean, it’s also, they say the fourth letter of the Greek alphabet and an appropriate title for their fourth album — but there’s another thing the Greek letter signifies. Change. And one wonders if the placing of the song as the last of the album represents something of a denouement after the stormy, doubt-filled, journey through darkness and towards light, maybe ‘Forever’ isn’t the landing place of the album’s “I” — maybe this life isn’t all there is. Maybe the comfort of the Thames and the Liffey rivers — or the arms of one’s lover — aren’t the place to find ultimate meaning and security… the album ends with a staring out into the unknown, a search for a new way, and an acknowledgment that ‘what’s behind I can clearly see, but beyond that’s beyond me’. Delta is, to the album, what the epilogue of Ecclesiastes is to Ecclesiastes. Ecclesiastes concludes with the wise teacher having searched for meaning ‘under the sun’, but with death looming large, it concludes an exploration of the pursuit of paradise, or the good life, apart from the creator with a call to ‘remember the creator’ in order to enjoy the good life.
Remember him—before the silver cord is severed,
and the golden bowl is broken; before the pitcher is shattered at the spring, and the wheel broken at the well, and the dust returns to the ground it came from, and the spirit returns to God who gave it.
“Meaningless! Meaningless!” says the Teacher.
“Everything is meaningless!” — Ecclesiastes 12:6-8
A better translation for ‘meaningless’ is ‘breath’ — the idea that this is life, and its good things, are fleeting and temporary and gone in a moment, when we long for ‘forever’. Delta the album, thanks to Delta, the song, asks the questions Ecclesiastes asks about the meaning of pleasure — including love and sex — if this is all there is, when it’s all just ‘dust to dust’. Maybe that sort of life — the ‘dust to dust’ life of Ecclesiastes without the epilogue is meaningless, maybe there is more, and the haunted nature of reality pushes us somewhere beyond ourselves.
“When it’s all just dust to dust And it’s how it will be When it’s all just nothing else That means nothing to me When it’s all just dust to dust And how it will be When it’s all just nothing else That means nothing to me
Does my love prefer the others Or does my love just make me feel good Does my love prefer the others Or does my love just make me feel good” — Delta, Mumford and Sons
Looking for the paradise and love lost in Eden in the arms of a woman, rather than God, is a folly as old as Solomon’s… and one that leads to death, rather than away from it. Something Delta acknowledges as a problem not yet overcome — and not overcome by a ‘love that just makes me feel good.’ The whole album, from the opening song, through to the conclusion asks the question: do you want to be a child of darkness, or light. It posits love — love that is not self-interested, and love directed to some other — as the way out of darkness, but the question is whether it escapes the haunted ‘immanent frame’ to be connected to something transcendent — to the creator of light and light and love.
This question of life in the wild, life in the cursed world, life and love in the face of death, and where a long-lost paradise can be found also occupies Red Dead Redemption 2 and The Ballad of Buster Scruggs too — which is what made Delta such an apt soundtrack for the former, the latter had its own soundtrack of sorts, opening with gunslinging troubadour Buster Scruggs aka ‘The Misanthrope’.
The Coen Brothers’ western anthology is a collection of six short stories seemingly linked by nothing but the bleak message that death comes to us all. This means that comedy can only be black — funny tragedies — because our laughter is always in the face of the harsh reality of death… unless there’s some glimmer of hope — a place where poker is played fair in the “place up ahead”… Which is an idea that at least the concluding song from the first story, the eponymous ‘Ballad of Buster Scruggs‘ explores…
https://www.youtube.com/watch?v=K91etXNIkaY
Yippee-ki-yi-yay I’m glory bound No more jingle jangle I lay my guns down Yippee-ki-yi-yay He shalt be saved When a cowboy trades His spurs for wings —When a cowboy trades His spurs for wings, The Ballad of Buster Scruggs
The last story is even bleaker — a carriage full of western citizens travel with a dead body on the roof of a stage coach — death looming large over all of them — and this little song The Unfortunate Lad:
Get six pretty maidens to carry my coffin And six pretty maidens to bear up my pall And give to each of them, bunches of roses That they may not smell me as they go along — The Unfortunate Lad, The Ballad of Buster Scruggs
Death hovers over us, and we’re left finding ways to pretend it doesn’t. The Ballad of Buster Scruggs doesn’t let us do that; not for a second. It scoffs at the idea, because death is omnipresent in the movie’s six stories. Its characters, the ones who bring and taste death, are almost exclusively “children of darkness” — and even those who aren’t, those who bring some light, end up dead, and this often at the hands of embodied darkness, never quite as starkly depicted as the black clad gunslinger who takes down Buster Scruggs in the first act.
There’s one exception, perhaps — the old prospector played by Tom Waits, whose story All Gold Canyon takes place in something very much like a wild western Eden. A paradise. His story is rudely interrupted by violence — but this violence does not have the final say. And yet, paradise in Buster Scruggs is only restored to the canyon, that pocket of Eden, when all its human inhabitants depart. The thing about good art created in this haunted bubble is that it’s not so much ‘religious art then stripes’, it’s more like Tasmania’s MONA, it ends up just being art that has to grapple with the good life in the face of death and then the haunting ‘maybe’… maybe there’s more… the hope of the first ballad does seem to give way to the darkness of The Mortal Remains (which, when you squint at it, bears a testimony to a certain outlook in its title, only those who are still alive remain.
Buster Scruggs was a particularly interesting experience for me because its stories were played out against almost identical backdrop to Red Dead Redemption 2, with a startlingly similar aesthetic. Asking similar questions (depending on how much you played the protaganist, Arthur Morgan, in parallel with ‘The Misanthrope’)… Video games are an immersive form of storytelling, and the world building in Red Dead Redemption2 is just incredible. The game takes place in a vast, carefully rendered ‘wild west’ as carefully crafted as the shots in Buster Scruggs, and if you’re going to explore that sort of virtual world on the back of a virtual horse I can highly recommend Delta as a soundtrack. The story is a prequel to the first instalment of the game (the second if you count a much earlier game in the same world); it’d be almost impossible for a game set in this period to be true to its setting without some nod to religion and the part it played in the fabric of American life; but this isn’t just a story set in the wild west — it’s a commentary on what has gone wrong with the western dream; our grand story of bravely inventing and taming wild frontiers, and the hopes that we could overcome some the ‘cursed world’ — nature and our human hearts — through adventure and technology. Like Buster Scruggs, and Delta, it tackles the reality of death and love and life in a haunted world where belief in God is simply one option amongst many that might deliver the ‘good life’. Like Delta the story is cleverly laced with references to Milton’s Paradise Lost — the levels often have religious names, including ‘Paradise Mercifully Departed’ and references to Jesus’ sermon on the mount.
The leader of your gang — the man you’re hunting down in the original (albeit as John Marston), is idealist and visionary Dutch Van Der Lynde. His ideal of a wild, untamed, west where there’s ‘no king, so everybody does what is right in their own eyes’ is falling to pieces, and as it becomes increasingly improbable, his fervent, fanatical, behaviour becomes increasingly erratic. While riding towards one of the new cities in the brave new world of progress, Dutch says to Arthur:
“For a long time, I truly believed a paradise lay somewhere in the west for us but I just… don’t know any more.” — Dutch Van Der Lynde, Red Dead Redemption 2
Dutch is looking for paradise — and he’s certainly not finding it in the modern vision of civilisation. Here’s a dialogue with the carefully named ‘Agent Milton’:
Dutch: “This place ain’t no such thing as civilised. It’s man so in love with greed he has forgotten himself and found only appetites.”
Agent Milton: “And as a consequence that lets you take what you please, kill whom you please, and hang the rest of us? Who made you the messiah to these lost souls you’ve led so horribly astray”
Dutch: “I’m nothing but a seeker, Mister Milton…”
Dutch is willing to do whatever he can to keep the west wild in order to find a paradise untainted by greed and the appetites it creates in us for whatever it is we lust after. The problem is Dutch’s own heart is every bit as corrupt; every bit as fixated on his own vision of paradise. If you’ve played the first game to its end, you’ll know there’s no redemption for Dutch — the question is whether those ‘lost souls’ he led could find redemption for themselves. While you control Arthur Morgan, and then John Marston, in this story it’s not just their stories you encounter — and its not just their worlds haunted by these questions of ultimate meaning in the face of death. A friend described this game as “the most profoundly Christ-haunted videogame ever made,” and if you’re looking for the Jesus shaped hole in the world you’ll find it in the questions it asks about meaning, sin, redemption, and repentance.
Dutch’s favourite in-game author (such is the world building) is a character named Evelyn Miller. He makes a cameo in the main storyline, his books are available to read in the outlaw camp, and he’s a substantial character in the playable epilogue where, upon meeting him atop a mountain, he declares that ‘this is God’ — that the splendid beauty of creation is part of the divine, and the hope of humanity; there are echoes of the Coens’ All Gold Canyon here; but these ideas were also developed in the books that shaped Dutch’s eschatology — ‘An American Eden’ and ‘An American Inferno’. These are quite profound little reads offering a diagnosis of the western disease, if not a genuine solution.
“…The delusions that we can compete with God. That our built environments can transcend his. That our factories and the squalid conditions that arise in the towns in which they are built will somehow allow us to be happy. We are fools, for fools cannot see their idiocy…
… By attempting to transform it into a poor impersonation of Europe, we are as Adam, eating once more of the apple, only this time knowing full well of the consequences. To free the American soul, this new world soul, we must free the American spirit from the prison in which we have placed it, we must seek our solace, our comfort, our very heaven in the perfection and splendour of this place.” — An American Eden
You can subsequently pick up An American Inferno lying around the Outlaw camp (and if the first owed something to Milton’s Paradise Lost, the second is a nod to Dante), which describes a trip to New York, the “grand human inferno, the fiery and mediocre hell that is Manhattan.” If we are pinning our hopes of restoration, or a return to Eden, on human ingenuity and city building, Red Dead Redemption 2 wants us to think twice, even if we think a third and fourth time about the alternatives as well…
“A place that shows, beyond all reasonable doubt, that when left to his own devices, when removing God entirely from his creation, man will induce not heaven, but hell. The gilded inferno. The marbled purgatory. This American churning sea of desire, the place where see we man for what he truly is, and recoil in horror. He is the destroyer of all. Of nature, of course, of his brothers, seemingly as sport, and finally of himself.
Men are fixated on greed, on desire, and on the acquisition not of experiences or pleasures but on the ability to acquire. People are fixated on wealth. Man is reduced to the desire for desire. Wanting is all that matters. No loving, not being, not having, but wanting. We are killers for desire. Even sport would be preferable. This is the grand sickness, the eternal sickness of this land – it is, man unleashed. Man unleashed and turned into, he knows what not?”
… I came to appreciate a hideous truth; the system that allows poverty and degradation such as i saw is wrong, and the impacts of the degradation on humanity are profound, but far worse is the impact of wealth upon those who possess it, who are possessed by it… Manhattan at once depraves the poor and dehumanizes the rich. Its purpose is unhappiness. The nurturing and blooming of suffering. — An American Inferno, in-game book in Red Dead Redemption 2.
Paradise lost, indeed… and a diagnosis of the sort of western disease that produces a President known for building ‘gilded’ towers in the inferno. When you cross paths once more with Miller in the epilogue he has been cast out from civilisation, rejected by the church and his family as a heretic, to live out his days in a cabin seeking hope for humanity. Miller ultimately feels defeated, he can’t escape that haunted sense of having had and lost some infinite thing (thanks David Foster Wallace). In his final manuscript, he writes:
“I am almost entirely consumed by my doubts, yet there is within me still a tiny spark that tells me it is possible, this land makes possible, the chance of absolution. Absolution from the European hell of thought and back to the Eden in which man can live as a sentient, yes, but above all as sensate. As a creature of God, alive in his world.
This world. Pure. Not clouded by idiocy. Not imagining himself as God as so many of us are forced to do, but happy as a child of God. But still my thoughts come upon me like wolves. My needs swamp me. My desires overwhelm me. It is not mortality I now fear but its opposite. That idiots part of me that attempts to convince me I am above mortal concerns. The foolish part of man that tells him he is immortal. That tells him, that whispers like the serpent, that seduces like the apple, that charms like Eve, that tells him he is God. I am not God. In this truth, I will find my absolution.”
This vision can’t animate anybody beyond Dutch (or Dutch himself), progress is inexorable, the landscape of the wild — like the Gold Canyon — will ultimately fall foul to human greed. Paradise is lost. The untainted ‘wild’ is destined to be replaced by our ‘infernal’ cities, hell on earth constructed as monuments to our greed; modern towers of Babel. Paradise is lost, if paradise is a beautiful unspoilt wilderness…
Depending on the choices you make in the game — whether to embrace a life of crime, bringing death and destruction in pursuit of a quick buck, or a life of seeking righteousness, your character, Arthur, is offered different advice on his path to redemption. A chance to trade his spurs for wings, perhaps.
In the penultimate moment in the story Arthur has the chance to give a last confession of sorts, either to the gang’s erstwhile, though ultimately redeemed confessor, Reverend Swanson, or to a nun you may help on your journey.
Reverend Swanson is an interesting character — your first interaction is rescuing him from a drunken binge, and if you find his Bible in camp and open it up, you see that it, like him, has been hollowed out to accommodate his addictions (in the form of drug paraphernalia). But if it’s him who hears this confession of yours, it’s as he boards a train, departing to a new life you can later read about in the in-game newspaper. He ends up in the belly of the inferno; the ordained minister of the ‘First Congregational Church of New York’, where he “delivered an impassioned and heartfelt sermon about acknowledging sin and seeking redemption. He spoke about his own break from faith, a dark period when he could no attend church, falling into sin, depravity, and wanton gluttony.” Swanson finds some sort of redemption in the belly of the beast.
If you’re met by the nun you’ve helped earlier, the dialogue includes her responding to Arthur’s confession that he’s “lived a bad life” by saying “we all sin…” she says “Life is full of pain but there is also love and beauty,” and then she offers this path to redemption.
Sister: “Be grateful that for the first time you see your life clearly… perhaps you could help somebody. Helping makes you really happy.
Arthur: But. I still don’t believe in nothing.
Sister: Often neither do I. But then, I meet someone like you and everything makes sense.
Arthur: You’re too smart for me sister. I guess I, I’m afraid.
Sister: There is nothing to be afraid of Mr Morgan. Take a gamble that love exists and do a loving act.”
Arthur is haunted, belief in something beyond death terrifies him. He’s asking how to live in the face of death, and gets this “moral therapeutic deism” so often served up by the modern west — the idea that redemption, the return to paradise, would be found by people resisting the temptation towards greed and its appetites, to instead act in love… that we’re to grapple with the mix of beauty and pain by maximising love, and that this will restore us. But I’m not sure the story, Christ-haunted as it is, lets us just sit with that. To truly redeem, or help, those around him, Arthur can’t just ‘help,’ he has to sacrifice. His redemption is bound up in the end of his story.
It’s not just the name of the agent chasing down Dutch to protect a state-sanctioned vision of paradise or civilisation that tips the hat to Paradise Lost, and that alone might just be a coincidence… but later in the story, when John Marston is travelling incognito he gives his name as “John…er… Jim Milton.” He’s the last hope Red Dead Redemption 2 puts forward. In the unholy inner sanctum of the gang — Arthur, Dutch, Hosea, Micah, and John — he’s the only one who ‘makes it’ (according to Arthur). His new life was won through Arthur’s sacrifice (though those who’ve played Red Dead Redemption 1 know this hope is temporary). It seems that, almost despite himself, he too has been caught up by Evelyn Miller’s visions of a new, natural, Eden — paradise rediscovered by pursuing goodness and beauty of this world. Here’s a conversation he has with his son about his new life — on the land, farming — his sense of paradise.
John Marston: Pretty countryside ain’t it… Jack: I guess? John: The grass and the light. There’s a lot of ugly in this world, but there sure as hell is a lot of beauty. Jack: Yes. John: You’ll see it better when you get older. It’s tough at your age. Just, land and light. But to meit’s, it’s, life. I can’t explain it.”
His assumed name isn’t the only connection to John Milton. Jack is obsessed with heroic tales from King Arthur’s court. Milton contemplated penning an epic Arthurian tale, before writing Paradise Lost, which contains references to the legendary British king who ruled his own, briefly realised, paradise from Camelot. Milton was a fierce political voice, an English republican, whose works also included titles like ‘The Tenure of Kings and Magistrates,‘ which argued for the freedom and dignity of all humans — that “All men naturally were born free.” This text was hugely influential in the founding of the American political vision, and these ideas seem to permeate the political outlook of Evelyn Miller and Dutch Van Der Lynde when it comes to ‘progress’ under those ruled by desires and passions rather than God. Milton, in Paradise Lost, suggests that the fall — Adam’s ‘original lapse’ in the following quote, damaged true freedom — he sees freedom and paradise being closely linked in both his theology and politics. The damage was done by a departure from reason and the raising up of passions, or inordinate desires — appetites — in the place of reason.
“Since thy original lapse, true Liberty Is lost, which always with right Reason dwells Twinned, and from her hath no dividual being: Reason in man obscured, or not obeyed, Immediately inordinate desires And upstart Passions catch the Government From Reason, and to servitude reduce Man till then free.” — Paradise Lost
He saw the resulting loss of freedom corresponding with a rise in tyranny and violence.
Therefore since he permits Within himself unworthy Powers to reign Over free Reason, God in Judgment just Subjects him from without to violent Lords; Who oft as undeservedly enthrall His outward freedom: Tyranny must be, Though to the Tyrant thereby no excuse.
A world of death. A world of greed, and human appetites bringing hell on earth. Paradise so lost that there’s no man-made path back. Not love, not proper passionate enjoyment of the things of this world, not a commitment to nature — none of these things will restore the good life, though we might taste it temporarily. Fleetingly. As breath…
What do these stories have in common? A western aesthetic? A sense that the answer to our modern ills might be found in the untainted wilds, away from human greed and consumption? In sacrificial love? A use of the western genre and the frontier, foundational, moments in American (and so western) cultural narratives to critique the modern account of flourishing human life? A playing off of ‘light’ against ‘darkness’ as metaphors for life and death? A haunting sense of loss of something eternal in the face of the death and destruction we bring as we fixate on amassing temporary things to satiate our appetites (that might actually be eternal or infinite longings)… And in two out of three, quotes or allusions to Paradise Lost, and the Bible.
Paradise Lost wasn’t Milton’s only religious poem… It had a sequel. One that specifically dealt with the question of how to rediscover paradise — one that answers the fears of ‘darkness visible’ and our mortality with a commensurate hope of paradise restored, and being returned to the presence of “light from above, from the fountain of light” and life — the presence of God — Paradise Regained. A new Eden being ‘raised in the vast wilderness’. The path to this satisfaction — this restoration, this paradise, was not our getting life right. It was not our redemption or repentance; it was through the obedience of a new Adam. Jesus.
The problem with Christ-haunted art — even if it is more interesting than stripes — is that it might point you towards Jesus, but it doesn’t throw you into his story. Milton sees this paradise regained in Jesus forgoing the worldly temptations that capture our hearts and pull us from God; though this happens ultimately at the Cross, he builds his poetic account of the restoration of all things in Jesus going head to head with Satan at his temptation; where Jesus, in the wilderness — the wild west — is offered all the good things of this world to turn his back on God, and he refuses. Thwarting the plans of Satan. Resisting the lure of those dark voices. Keeping his eyes fixed on the light.
Not all modern art is stripes — but perhaps all great art is religious in some sense. Great art gets us confronting darkness. It asks questions about what haunts our collective imaginations. These texts — an album, a film, and a video game — do that… but it’d be nice to have some great art that throws us into the light and gives us some answers every once in a while though too.
I who e’re while the happy Garden sung, By one mans disobedience lost, now sing Recover’d Paradise to all mankind, By one mans firm obedience fully tri’d Through all temptation, and the Tempter foil’d In all his wiles, defeated and repuls’t, And Eden rais’d in the wast Wilderness. — Paradise Regained, Book I
