Let's Change our Message on Sex (video series)

We live in a sex-saturated culture, one which warps our and our children's understanding. Yet, the church hasn't done a very good job in expressing exactly what the Christian position on sex really is. We hear that sex is bad... unless it is confined to marriage. But that sends a confusing message to our kids. Instead, Christians should understand sex as a reflection of worship.

In this three part series, Lenny explains some of the subtle and not so subtle ways we've come to think about sex and why the standard Christian message of sex as "good when married, but bad any other time" is flawed. He then shows how the most consistent parallel the Bible draw to sex is not something that's dirty, but something that's holy. Finally, Lenny explores how changing our focus of sex from fun to holy changes the dynamic in relationships for husbands, for wives and elevates the calling for those who remain single.

Check out this provocative idea in the videos below:

Part 1 - Sending the Wrong Message

Part 2 - Sex as a Reflection of Worship

Part 3 - How Re-Messaging Sex Changes Relationships

For the Naturalist, Why Die for an Idea?

I'm writing this blog post on June 6, which is 72 years to the day that the Allied forces, led by the United States, invaded the beaches of Normandy, France. By all accounts, the Allied invasion proved to be the decisive turning point in the war, giving the Allies the upper hand. It also proved to be one of the costliest in terms of casualties with 2,500 Americans dying in the initial invasion, and most of those at Omaha beach. The British and Canadian troops saw about 1900 fatalities.1

It was no surprise that the invasion of a German stronghold would inflict heavy casualties. That's one reason why the invasion force was so large; the Allies knew they would lose a lot of men. But, why would those men—most of whom were less than 20 years old and had their entire lives ahead of them—assent to participate in something with such a high chance of death? How does this benefit them? Wouldn't being alive be better, even if it was alive with a dishonorable discharge or perhaps spending a few years in a military prison?

Freedom is the most common response given for the sacrifice made by these brave men. Both the veterans who survived the invasion and those who remember their deeds say they sacrificed their lives to allow others to live freely. Denis van den Brink, communications officer of the city of Carentan, France, a city that was an immediate beneficiary of the Allied efforts, put it well:

The allied army, more specifically, the American Army, they came to liberate, not to conquer. That's what it says in the Coleville cemetery, where 10,000 Americans are resting forever. That says it all, for the very first time in the history of mankind, they came to fight, die, win, victory, and then go home. That's the one and only example in the history of mankind and we had all these foreign Soldiers coming and dying and to fight for our land and then to free our land and then instead of staying they just went away. 2

How Does a Naturalist View of Life Make Sense of This?

The heroism of the soldiers at Normandy is beyond doubt. It is recognized by the theist and the atheist alike and I don't doubt the sincerity of either. However, how does a worldview such as naturalism make sense of fighting and dying for someone else for the sake of an idea? How does upholding the value of liberty, especially for a people you don't even know, become more valuable than life itself on a purely evolutionary paradigm? Why would freedom be so important?

I've heard some atheists try to explain away this difficulty by saying it is simply the law of reciprocity in action. You wouldn't want to be enslaved, so you act as you would have others act if you were the subjugated. I've shown why this claim fails before. If we evolved a sense of reciprocity, it may not benefit our survivability but it may in fact increase the number of individuals who die because they place themselves in life-threatening situations just because they see another person in a life-threatening situation. It would be very easy to see how such an instinct would lower then subsequent populations instead of bolstering them. And on a side note, it sure seems like such an instinct is pretty repressed especially when one considers experiments where witnesses do nothing other than watch when a person is being victimized.

Of course, the second question one must ask is by what criteria does one measure whether ideas such as freedom and liberty are truly valuable at all? As I said above, wouldn't survival be better? If the primary driving force for the advancement of human beings is their evolutionary growth, then they must be able to survive and reproduce. That would means survivability would be the highest moral calling, not massive self-sacrifice for an abstract concept like liberty. But we place ideas like freedom, liberty, and self-sacrifice above survival. Why? Who says these should be valued more highly? Where did that idea come from and how does it integrate within a naturalist worldview?

The sacrifices of D-Day can teach us much. It provides a stark contrast between human beings as rational, moral beings, and all other animals, whose highest motivation is only to survive. It shows that humans are different in kind and not simply by degree. And it shows there are values that naturalism cannot explain. I for one thank God for those who provided that sacrifice, and it makes me more confident that there is a God to thank.

References

1. Phipps, John. "Cost of the Battle." D-Day Revisited. D-Day Revisited, 2012. Web. 06 June 2016.
2. Mack, Christa. "72nd D-Day Liberation of Normandy Observed." www.army.mil. United States Army, 6 June 2016. Web. 06 June 2016.

When Does Cultural Insanity Hit the Breaking Point?

The Internet is ablaze with all kinds of opinions on about the shooting of Harambe, a seventeen-year-old gorilla zookeepers shot at the Cincinnati Zoo after the beast grabbed a three year old child who had fallen into his enclosure. Twitter showed the hashtag #JusticeForHarambe was trending over the weekend and a change.org petition entitle "Justice for Harambe" has garnered over 350,000 signatures urging that the parents of the toddler "be held accountable for the lack of supervision and negligence that caused Harambe to lose his life."1

Obviously, this only proves there are 350,000 people in the world who have never had to watch a toddler for an extended period of time.

Others are decrying the response of the zoo in shooting the ape. NBC News reported "Animal rights activists continued to protest Monday" over Harambe's death. But just what is there to protest? A child's life was in danger and the only way to guarantee his safety was to shoot the animal. This is a no-brainer, yet it has seen a significant amount of coverage and discussion across the various media outlets.

Detaching Desire from Reality

The gorilla protesters aren't a big thing by themselves. However, the event is indicative of a very scary trend that has been developing rather quickly in society. People have basically decoupled themselves from reality. We have seen it in the transgender issue where people not only wish to believe their desire is enough to change the reality of their biology; they demand that everyone else reinforce their desire. We've seen it in spoiled college kids who think if they only hear opinions and ideas about how they want the world to be, they won't be "triggered" and therefore bad things won't happen to them. We've seen it in every televised police pursuit where each felon seems to really believe that he or she can unilaterally escape an entire police squad wit radios, spike strips, and helicopters to track their every move. How do those always end?

While it's easy to point at each scenario and shake our heads, I'm wondering when will enough be enough? I understand and accept in any free society one will face competing belief systems. I think that's actually healthy. Everyone should be challenged to understand and produce reasons for the beliefs he or she holds. But that isn't what this is. We've moved from reasoning to reactionary, and from truth to tale. Just as those who use edited photos and posts to craft a non-real version of their lives on social media, there are those who now believe they can similarly shape their entire world experience.

The problem is that the real world doesn't play this game. People end up getting hurt. Zookeepers explained that tranquilizers don't work like you see in the movies. They can take up to 30 minutes to take effect. In the interim, you've just angered a 450 lb. gorilla who can crush that toddler like an empty soda can. Is that really a good plan? If it were your child, would you still advocate for it?

Reality can be hard. Ignore it and sooner or later it comes back at you like Glenn Close in Fatal Attraction, coldly asserting "I'm not going to be ignored!" If protesters were there to stand in front of the zoo marksmen, stopping them from shooting and the child died, then what? Who would be to blame then?

I applaud the zoo officials for making the right call in this instance. Human beings are more valuable than animals, full stop. If you must choose between one or the other, choose the human. That's what being civilized is.

References

1. Hurt, Sheila. "Cincinnati Zoo: Justice for Harambe." Change.org. Change.org., 29 May 2016. Web. 31 May 2016.

The Case Against Same-Sex Marriage (podcast)

Homosexual marriage has become more than simply a hot-button issue; Christians are losing their businesses and going to jail when they stand against it. Yet, we're the ones labeled as bigots. How can Christians properly present their views to nonbelievers without being viewed as "bigoted"? Learn how to argue that natural marriage is not only biblical, but essential for culture.

• Arguments against Same-Sex Marriage (Part 1)
• Arguments against Same-Sex Marriage (Part 2)
• Arguments against Same-Sex Marriage (Part 3)
• Arguments against Same-Sex Marriage (Part 4)

Morality Must be More than Increasing Happiness

Moral knowledge is something people take for granted. We understand that someone who inflicts pain and torture for recreational purposes is evil. That's why the rapist is so reviled. It shows morality as something objective, not merely a preference to be held. Moral values and duties must be anchored in God to be meaningful.

Yet, people don't like to admit an objective morality means they themselves may be morally culpable for acts they choose. So they try to escape the consequence of objective morality. Some do this by trying to claim that morality isn't objective but relative. This reduces them to state absurd conclusions like rape may be morally justified. Others try to ground objective morality in something other than God. I think those folks don't really have an appreciation for what true morality entails. Still, they offer ideas such as morality is a byproduct of evolutionary survival benefits.

One of the more popular ways to try and hold to an objective morality while dismissing God comes in the form of utilitarianism. Utilitarianism holds that increasing happiness and diminishing suffering is the measure of what's good. There are many problems with utilitarianism, but one particular problem is its definition is too narrow to identify all questions generally agreed as moral questions as being truly questions about morality. Richard Swinburne makes this point well:

For some, a belief about moral worth is simply a belief about which actions are important to do. But that use would allow the narcissist, who thinks that is important that he promote his own happiness, to have a moral view, and so it would fail to bring out the distinction which most of us make among the considerations by which we judge the worth of actions, and which I argued to have such importance. For others, a belief about moral worth is a belief about the importance of actions in virtue of their universalizable properties of a certain kind—e.g. those concerned with sex or (more widely) those concerned with the promotion of happiness or unhappiness of other people. On the latter account it would be a moral view that men ought to feed the starving; but not a moral view that men ought to worship God, or that artists who can paint great pictures ought to do so even if those pictures will be seen only by themselves. If you use 'moral' in this limited sense, you can say without contradiction 'I think that religion is more important than morality'; but on my preferred use it would be self-contradictory to assert of anything describable in universal terms that it was more important than morality. A man's morality is (with the qualification that it be not centred on self or any other particular individual) what he believes most important. My grounds for preferring my use are that so many men's beliefs about which actions are important to do are supported or opposed both on grounds which concern the happiness and unhappiness of other people and also on other grounds (e.g. whether the action shows due loyalty, pays honour to whom honour is due, involves keeping a promise or telling the truth), that confining the term to the narrower use would obscure the overlap of grounds of the different kinds in leading to beliefs about overall worth.1

Swinburne is arguing for a view of morality that is objective and prescriptive; moral values and duties are real "oughts" to which all of humanity are beholden. If something like telling the truth is valuable in itself, then morality must be larger than simply adding to the happiness of an individual or individuals. If morality is only about increasing happiness, it begs the question of whether honor has any real meaning since one can bestow false honor on another to make him or her happy. But there is something not quite right with honoring a coward alongside a hero after the battle. And the weighing of the rightness or wrongness of an action identifies it as a moral question, one that defining morality as increasing happiness alone cannot solve.

References

1. Swinburne, Richard. The Evolution of the Soul. Oxford: Clarendon, 1986. Print. 223-224.