The Evil of Scientology (podcast)

You've probably seen the commercials for Dianetics or walked past some folks offering a free personality test. Both are ways to entice you into the Church of Scientology. But the sheen of the commercials hides a deadly secret that we must warn our friends and family against. Join us as we expose the darkness of Scientology.

• The Evil of Scientology (part 1)
• The Evil of Scientology (part 2)
• The Evil of Scientology (part 3)
• The Evil of Scientology (part 4)

Stop Dismissing Feminine Values

By any account, Mia Hamm is considered one of the all-time great soccer players. Twice an Olympic gold medalist and twice a World Cup winner, Hamm held the record for most goals scored in international play by a woman until fellow American Amy Wambach broke it in 2013.1 She was even named Female Athlete of the Year at the ESPY Awards.2 When Hamm stepped onto a FIFA football field, she was considered a force to be reckoned with.

However, what if the field that Hamm stepped on wasn't playing by FIFA's rules but those proscribed by the NFL? How would all of Hamm's skills and abilities be judged as she faced off against 250 lb. linebackers? Certainly some of her talents, such as her speed and playmaking vision would be valued, but her standout skills like scoring and dribbling ability would be seen as worthless. No one could see the real value in Hamm's abilities here.

The NFL and FIFA are both called football. Both have great athletes and offer fa participants wonderful opportunities to express their skills. They are, however, two completely different games and to be great in one but not the other doesn't mean you aren't a great athlete. One may be a different kind of player, but equally great at one's chosen sport.

Equality Isn't Everyone Playing the Same Game

I offer this illustration to underscore a point often missed in the gender wars. Lately there has been a lot of noise made about how women are treated unequally. Articles continue to appear complaining about the supposed wage gap between women and men, the lower percentage of women in the sciences, and even how U.S. women's professional soccer players earn only a fraction of their male counterparts. There's also much talk about how media needs to do a better job in portraying women as not simply domestics but warriors who are equally capable of taking out the bad guys in the story.

It strikes me as glaringly obvious that these efforts are using a masculine-tainted yardstick in measuring the worth of women. Alistair Roberts recently made the same point in his article "Why We Should Jettison the 'Strong Female Character'." Roberts focuses his complaint on today's media fascination with portraying women protagonists as action heroes that basically out-man men. He writes:

What is perhaps most noteworthy about most of them how much their supposed 'strength' and independence and their narrative importance often depends upon their capacity to match up to men in combat, requires the foil of male incompetence, villainy, and weakness, or involves the exhibition of traits and behaviors that are far more pronounced in men.

...Herein lies a tragic failure of imagination that weakens both men and women. Women are measured according to an unfair standard that encourages frustration and resentment, as they are pressed to play to their relative weaknesses; men, on the other hand, are ill-served as their strengths must be either pathologized, stifled, or dissembled in order to make women appear equal or stronger. Kickass princesses are an invitation to young girls to pursue their strength in a zero-sum gender game.

...The problem lies with the lack of corresponding films for women, especially films that explore what it means to be a woman who achieves full agency playing to female strengths and according to women's rules. The problem also lies with the lack of female characters that teach men to respect women as women, not only to the extent that they can play to male strengths. Without denying that some women can and do effectively play to male strengths, they should not have to do so in order to be valued as full agents. 3

Roberts goes on to offer a couple of examples to show that women can be valued for those traits where they themselves excel. He leverages Proverbs 31 to underscore his point.

What if Value Is Measured Differently?

When discussing issues of equality, I have often questioned why economic benchmarks are usually the only ones offered in the discussion. Is professional success the only valuable activity? I could just as easily say we need to measure importance by the amount of trust we place on those who are responsible for shaping and molding the most valuable assets we have: our children. Anyone can be indentured to someone else for eight hours a day, schlepping off to do another's bidding just to earn a few dollars for a scrap of bread. The true value lies in the relational bond and power that comes in teaching those who will one day shape our world.

Of course, the example above commits the same error in the other direction. Both men and women are valuable and neither should be considered replaceable. They each have strengths that by and large the other lacks, which is why we decry anyone stifling the voice of either. But let's stop claiming women are equal by telling them they must stop emphasizing those things that differentiate them from men. That isn't equality, is demanding conformity and elevating a man's playing field to judge by.

References

1. "Mia Hamm." Bio.com. A&E Networks Television, n.d. Web. 27 Apr. 2016. http://www.biography.com/people/mia-hamm-16472547
2. Bio.com, 2016.
3. Roberts, Alistair. "Why We Should Jettison the 'Strong Female Character'" Mere Orthodoxy. Mere Orthodoxy, 18 Apr. 2016. Web. 27 Apr. 2016. https://mereorthodoxy.com/why-we-should-jettison-the-strong-female-character/
Image courtesy Mark Ramelb Flickr source, CC BY-SA 3.0, 

We Don't Need to Recreate the First Century Church

The world in which we live is loud, distracting, and difficult. Attention spans are decreasing and the influence of secular society seems to loom ever larger in our lives. Many believers feel it is becoming harder and harder to honestly live out their Christian faith properly.

Moreover, the Christian church as an institution isn't immune from the influence of the culture. Churches today struggle with balancing a proper worship time with congregational participation. Pastors worry about how much theology they can present in their sermons before it becomes too "heady" and a "turn-off" for the congregant. They also want to figure out just which ministries they should be offering and how much technology should play a part in the worship service.

Given these stresses, it shouldn't be surprising that a common refrain heard in Bible-believing churches is the church needs to simplify. It needs to go back to its roots and look a little bit more like the first century churches. After all, those churches were started by the apostles, making them somehow more pure than the rather complicated practices the modern church adopts in the 21st century.

In fact, there was a big push to return and do church "the way the apostles did it" in the early 19th century, a movement known as Restorationism. It spawned several denominations such as the Churches of Christ and the Disciples of Christ1. More recently, the Jesus People movement in the 1960s sought in some way to do the same thing, and the very recent house church trend claims to be "a return to first-century Christianity in its simplest form."2

The Problem of Purity

Perhaps you have heard someone say something like "we need to return our church experience to the way the first Christians did it." I've heard the statement from both pastors and congregants. But, I think there's an awful lot being assumed in such a statement. In fact, the first century churches were no more pure than those of today.

Let's begin by looking at what we know about the first century churches from the Bible itself. Several of our New Testament books are letters written to Christian churches of the first century and they give precise details on the real world problems those churches wrestled with. The church at Corinth, which was founded by the Apostle Paul himself, seems to be an absolute mess. There was a scandal rocking the assembly since one of its members had begun sleeping with his father's wife (1 Cor. 5:1). Further, because different members thought the pastor they liked best was the one who should be authoritative, Paul said this caused "jealousy and strife" among the congregation (3:3). Doesn't that sound pretty familiar?

The Corinthians had other struggles, such as the more "mature" members believing they were somehow better than their newer brethren on the matter of what they could or couldn't eat (8:1). Pride and selfishness had even crept into even the celebration of the Lord's Supper (11:21-22). They had already reduced communion to something it was never meant to be, even getting drunk during the service.

Problems Throughout the Churches

Lest we believe that Corinth was some singular exception to the rule in the early church, the Bible gives us ample evidence of other churches wrestling with various problems of their own. The Galatians were teaching some bad doctrine and thought only those who followed certain Old Testament precepts would be considered true Christians. The letters that Jesus dictates to John in the book of Revelation outline a slew of problems facing the churches in the first century, including wooden doctrinal adherence without love, accepting false teaching without discernment, allowing the cultural heresies to infect the church, operating on only dead works, and even being completely spiritually dead, holding on the only the name of Christian. James rebukes the church for quarreling, gossiping, and showing partiality. Even in the book of Acts, the church continually wrestled with what to do about the divisions between those who were Jewish converts and those who were Gentiles.

Main Thing Stays the Same

All of these examples serve to show that the first century church wasn't a panacea. Christians of the first century had as many struggles, complications, personality battles, and confusion as the church does today.They battled issues of sexual sin within their ranks as well as without. They had problems with pride. They mixed up what was cultural convention with what was essential doctrine. The first century church was very much like the 21st century church. Their problems were simply couched in the milieu of their time.

This shouldn't be a surprise to us. The Christian church of the first century was comprised of people and people are very, very fallible. I recently heard one non-believer say one of the reasons he isn't a Christian is because there are so many divergent opinions and practices within Christian denominations and secondly, there are many examples of injustice done by Christians on their fellow man. I cannot argue with either of these points; both are true.

However, as Christians we understand that it isn't the practices of the church we hold as the standard for life, but the example of Christ. It is our love and devotion to the one who sacrificed himself for our salvation that knits us together as a community. In that aspect, Christians of the first century and Christians of the 21st century are identical. We both worship the Son of Man who alone became the propitiation for our sins and who rose again on the third day. We recognize that we are sinners deserving to die but we have been reconciled to God. In that, we are as close to the apostles' teaching as the first century church was, and we can walk confidently forward in our faith knowing that is the model one must follow to be authentic.

References

1. Mallett, Robert. "Restoration Movement." The Christian Restoration Association. The Christian Restoration Association, 2003. Web. 26 Apr. 2016.
2. Henning, Jefferey. "The Growing House-Church Movement." Ministry Today Magazine. Charisma Media, 31 Oct. 2000. Web. 26 Apr. 2016.

Another Way Christianity Changed Everything: Human Freedom

People want to be free. In fact, most of the battles now fought in the culture wars are about individuals who feel they have not simply a desire but a right to express their individual freedom as to who they are and how they are seen by others. The transgender bathroom fiasco is a prime example of this.

It is their right, they demand, to present themselves as they personally wish to be presented. They maintain that neither culture nor tradition should trump who they are as individuals and they're pursued various legal strategies to assert individual rights as real and inviolate. But where do those rights come from?

In one sense I agree with the battlers. Culture, tradition and even government cannot bestow rights (properly understood) upon people. Any right that is granted by an institution is not an inviolate right by definition. If the state can create and bestow rights upon an individual, then the state can take those rights away. Such "rights" amount to privileges that the state allows one to exercise.

In fact, throughout much of human history, the individual was subservient to the group. In his book Inventing the Individual: The Origins of Western Liberalism, scholar Larry Siedentop outlines how all cultures prior to Christ were first built around the family unit which expanded to the city-state, the polis.1 He writes how the Greeks saw devotion to the welfare of the city as the highest virtue. Rome demanded devotion to the emperor and the empire. Conformity to the powers that be was the only thing that made one a worthwhile citizen.

So what changed? Where did this idea that the state should be respectful of the rights of the citizen more than the citizen must conform to the needs of the state come from? Siedentop states plainly, it is Christianity that declared such a radically new concept to humanity:

Paul's vision on the road to Damascus amounted to the discovery of human freedom—of moral agency potentially available to each and everyone, that is to individuals. This 'universal' freedom, with its moral implications, was utterly different from the freedom enjoyed by the privileged class of citizens in the polis.

In his conception of the Christ, Paul brings together basic features of Jewish and Greek thought to create something new. We can see in a famous passage from his letters, the letter to the Galatians, dating from about twenty years after Jesus' crucifixion. Paul uses Jesus' emphasis on the fatherhood of God to insist on the brotherhood of man and, indirectly, to proclaim his own role as apostle to the Gentiles. 'There is neither Jew nor Greek, there is neither slave nor free; there is neither male nor female; for you are all one in Christ Jesus.' Paul's 'one' signals a new transparency in human relations. Through his conception of the Christ, Paul insists on the moral equality of humans, on a status shared equally by all. And his great mission becomes the salvation of individual souls, through sharing his vision of the Christ - a vision which makes it possible to create a new self.2

Paul grounds his view of humanity as valuable because each individual bears the image of God. People are not simply material beings. If they were, then they could be measured by their value to the group. But as individual image bearers "conventional social roles—whether of father, daughter, official, priest or slave—become secondary in relation to that primary role."3  This stands in stark contrast to how all other cultures saw themselves by either their position in the public sphere and their position within the domestic sphere, which Siedentop explains "was understood as the sphere of the family, rather than that of individuals endowed with rights. The domestic sphere was a sphere of inequality. Inequality of roles was fundamental to the worship of the ancient family."4

It is Christianity that makes any sense of individual rights at all. Without a very specific Christian theology of man, the assertion that human beings are equal and each person has rights is as meaningless as holding that individual cells have certain rights without respect to the body as a whole.  There is simply no other way to anchor the rights of human beings.

I don't agree on the bathroom issue. I believe it is ludicrous to think that one's desire can overrule reality. No matter how convinced an anorexic is that she is fat, the reality is her self-starvation is endangering to her person. The biology of her body is in conflict with her self-concept. Similarly, those with gender dysphoria are at odds with their biology. Restrooms serve a very utilitarian function, wholly built to serve human biological needs. Separating bathrooms by biological sex bathroom doesn't violate one's rights because it is our biology that makes us human. Sex is a real differentiator and shouldn't be ignored. But even more importantly, how can anyone consistently argue for their rights against Christian theology when it is Christian theology that provides the very foundation for having rights at all? The contradiction is striking.

References

1. Siedentop, Larry. Inventing the Individual: The Origins of Western Liberalism. S.l.: Penguin, 2014. Print. 25.
2. Siedentop, 2014. 60.
3. Siedentop, 2014. 62.
4. Siedentop, 2014. 18.

Why Evidence for God Argues for Only One God

Does God exist? There are many different arguments apologists use to make the case for God's existence, such as why the universe exists at all, the fine tuning of the universe, the existence of moral values and duties, the existence of reason, and so on.

Each of these pieces of evidence for God has merit. However, assuming any one of them is a slam-dunk is a bit foolish. The real power in the arguments comes when we look at all of them together. This is known as making a cumulative case for God's existence. Taken together, the arguments form a very strong foundation, making the belief that God exists much more reasonable than its negation.

I've written previously on the strength of a cumulative case for God's existence. However, an interesting objection to the cumulative case argument was voiced by an atheist named Tyler on the podcast of the UK radio show Unbelievable? hosted by Justin Brierley.  Around the 1:09:10 mark, Tyler asked:

What does it mean to make a cumulative case for God? It seems to me the phrase is used to get around one of the oldest debates in recorded history: How many gods are there? I guess you wouldn't have to call them gods; you could just call them supernatural beings. Does the phrase "a cumulative case for God" really eliminate the possibility that the universe was created by one God and the morals by another? Couldn't all of the arguments for God point to a pantheon of supernatural beings that may not ever exist anymore?

Who God is versus arguments for his existence

 Tyler's question is an important one, not only because it shows a misunderstanding of what the cumulative case is, but also a misunderstanding for the arguments referenced therein. Argument for God's existence, like those listed above, are focused on the idea of necessity. For instance, the Kalam cosmological argument argues for why there is something rather than nothing at all. Such an argument is not limited to only the natural world. If supernatural beings exist, one must account for their existence, too. Those beings are either contingent, meaning they rely upon something else for their existence, or they are necessary--they have always existed, that is they are eternal. Christianity holds that God is an always-existing being that anchors all other existences.

To posit only other supernatural entities that may not even exist anymore runs into a host of problems. First, one must ask "Where do such beings come from? Why do they exist?" I imagine one retort would be "They are all eternally existent!" but this won't do the job. If these beings no longer exist now, it proves they are not eternal.

"Fine," one might say, "They continue to exist as well right now." But we still have some problems. First, there cannot be more than one eternal, all-powerful being. Think about this for a moment. If there are even two beings who claim to have all power, the one thing each absolutely couldn't have is power over the other. If they are equal in power, it means their power is limited by the simple fact the other being exists. So they couldn't be all powerful. Two all-powerful beings is a contradiction in terms. And if they are not all powerful, they are in some way contingent for their power is mitigated. One of the two simply doesn't need to exist since the other can do his job for him.

The moral argument plays out the same way. How can one being be creator and another be the foundation of morals? Does this mean the creator-being is obligated to follow the dictates of the morals-establishing being? Along this line of reasoning, one runs smack-dab into the Euthyphro dilemma Plato spelled out. It again makes these beings contingent, reliant upon something or someone outside of themselves.

Why only monotheism is logically coherent

The Christian who offers a cumulative case for God is doing so in part to explain the existence of contingent things. To suppose multiple supernatural beings then forces the question about their existence, given they are contingent themselves. One must either hold to a contradiction or stumble into an infinite regress, wither of which is a reasonable position to take. Only a single necessary being works consistently given all the evidence presented.

One reason understanding the difference between necessity and contingency is so important is it helps the truth seeker save a vast amount of time exploring different religious faith claims. It shows any faith that posits multiple gods as an explanation for the origin of the cosmos is probably incorrect and monotheistic faiths should be investigated first.

Understanding a Cumulative Case

It isn't the phrase "a cumulative case" that eliminates the possibility of multiple supernatural beings; it is the type of case the Christian seeks to explain. Prosecutors offer cumulative cases in court all the time as they mount many, many pieces of evidence against a defendant stating the best explanation that makes sense of all this evidence is the defendant committed the crime. But the type of case we are making for God's existence is one of ultimate origins. What grounds morality as objective? Why is there something rather than nothing? It is in this way cumulative case arguments are powerful. They make the case for why the best explanation for the existence of all things is a single all-powerful, all-good God who is personal, one who chooses to create with intention.