Sex and the Bible

Sex is a touchy subject. It's hard for me to write or say the word without blushing. I guess an older generation's sense of decorum rubbed off on me. Not to worry, it's not like the vapors are going to overcome me, so let us proceed.

For all the talk of sex these days amongst evangelicals, the Bible is really not very explicit nor exhaustive in its treatment of the subject. Its approach is not developed in detail from the ground up; but rather sex is treated as a given in human life, something assumed, and handled euphemistically with the less said the better. Generalities and principles are the best that can be inferred, and proscriptively, despite all the angst among the religious through the ages, there really isn't that much said at all. There is enough, however.

I can find but four absolute sexual proscriptions in the entirety of the Bible: homosexuality, bestiality, fornication, and adultery. The overarching principle, it seems to me, is have no sexual intercourse with any creature other than your human spouse of the opposite physical gender. There are specifics that fall under this principle such as no intercourse during menstruation or immediately after birth, and no incest (particularly cross-generational), but that's it, really. So much for the detailed lists that so many believers bandy about!

So how do so many Christians come up with so many proscriptions with so much detail? I think many rely on Natural Law. If one adopts the premise that sex is fundamentally reproductive in purpose, just about anything non-reproductive could be considered willful and ultimately sinful. Masturbation and birth-control are examples of such issues, though neither is ever mentioned in the Bible.

Other proscriptions are clearly man-made and cultural. Specific sexual practices or approaches to the act are most certainly never mentioned in scripture, but that hasn't stopped people authoritatively listing dos and don'ts that do not appear there. What I think can be said in light of what has been said is that whatever a husband and wife wish to do in regards to the subject is up to them. As long as they are agreeable it's nobody's business but theirs.

I wish the subject stayed that way. We are an oversexed culture! What ever happened to less is more? I think the relative biblical silence on the subject ought to tell us something in and of itself, especially today--we think too much and speak too much about sex. And that's just from the pulpit!

How Can I Find Peace With God?

It is not enough to believe in God, to acknowledge that there is a God over us, a Creator. While that is essential, it is not sufficient to be in good stead with that Creator. Demons willingly acknowledge as much and are certainly not in good stead. So faith in God in its most general sense is not saving faith by any sense.

Doing as God commands is certainly a good way to live in view of God's actual existence, but it does not amend for not doing as God commands. A person could live for years faithfully abiding by all that God commands and on an impulse disobey one day. That one day would be sufficient to wreck the man's record, and his former obedience would not provide any absolution for him. Good works accumulated can never outweigh even the mass of one bad work.

Rightness with God cannot be achieved through banal generalities (e.g. "I believe in God"), nor can it be earned by any with even one bad work to their name (that's all of us). Rightness with God has to be a concession given by God to undeserving people. As such, the means and methods of that concession will have to be of God's choosing, not ours. We're in no position to bargain or call the shots.

Has God made such a provision? Biblical Christians say yes, in very definitive terms. Nominal Christians and other religions are not so clear about things. They either slough off the issue altogether ("all dogs go to heaven," or "if at first you don't succeed try, try again," or "there is no such thing as heaven or hell") or they get one to work hard and hope for the best (more or less).

If you know the turmoil of conviction in your soul, you know that platitudes, theories and uncertainty will not do. Some things have to be known, or there is no peace. So what is the definitive answer of the Bible? God made provision for humanity to be reconciled to him through the efforts of his Son, the Lord Jesus Christ. He died for our sins and rose from the dead for our justification.

If one can believe that Jesus Christ is God come to earth; that he died for our sin and rose bodily, literally, from the dead; and is therefore the one we should follow (the Lord), that one can be saved. If one relies upon what Jesus has done as the basis and means of standing right with God, reconciliation with God is accomplished. Of course there is a cost involved--not that we can do anything to earn it, or to aid it, but it will impact our future direction. Things will change.

Peace, you see, comes at the price of letting Jesus change your life.

Are All Who Believe in the End of Time Fatalists?

In commenting on whether or not there was any substantial difference as to how determinism or fatalism view a predetermined end, I said, "...if the end is predetermined, the circumstance is fatalistic--regardless of whether or not one envisions the steps that lead to it as determined or not." That concept is worth exploring a bit further, so let's give it a go.

If one believes that God not only knows the end from the beginning but can, Babe Ruth-like, point to a desired end to events and then "hit the ball" to that spot, we certainly have the makings of a fatalistic viewpoint. That would just about include all Bible believing Christians I would think. By that reasoning, if one takes seriously the biblical concept of the "End of Time," that one would have to be generalized as a fatalist. Are all who believe in the end of time thereby fatalists?

If God were merely speaking on the basis of prescience, that is foresight, when such things were prophesied maybe we could say no and leave it at that. In that case, he would only be telling us what unfolds in time rather than what he was causing to unfold: determination would be removed from the equation. That, however, clearly is not the flavor of at least some of what he says. For example:

“Remember the former things long past, for I am God, and there is no other; I am God, and there is no one like Me, declaring the end from the beginning, and from ancient times things which have not been done. Saying, ‘My purpose will be established, and I will accomplish all My good pleasure’; calling a bird of prey from the east, the man of My purpose from a far country. Truly I have spoken; truly I will bring it to pass. I have planned it, surely I will do it." (Isaiah 46:9-11 NASB)

It appears from this passage that not only did God see what would happen, but he knew what he wanted to happen and made it so. Much of eschatology seems to me to be of this ilk. Despite this apparent difficulty, there are two factors which keep biblical Christianity from being truly fatalistic: (1) time and temporal sequence is of the created order not of the Creator's, and (2) there is nothing to say that God's determination and the indeterminacy of free agents can act on cause and effect without being co-opted by each other.

The first factor is hard for the human mind to grasp. We don't have the context to understand it--we're creatures of time and everything happens in our existence by temporal sequence. God, however, is outside of time: it's a characteristic of creation but not of the Creator. He is capable of reasoning, and seeing, and understanding in ways we are not, ways which are not limited or timebound. Just because he knows and sees all that for us is in time (past, present, or future), it doesn't follow that he must thereby have determined all that he knows and sees in time. 

If we project our experience upon God, and try to force him into the box we live in, we not only do not see him as he is, we also misinterpret, miss, or make inconsistent all that he says about himself and about stuff in his Word. We think that God has to do things ordered, as in temporal and/or logical sequence as do we, without a shred of evidence other than our own experience. The truth is we don't know how God thinks. Whether God reasons with us or we reason with him, we do so within human constraints--as for God in himself, who can know his mind?

In identifying the second factor, I am not referring to compatibilism. Compatibilism requires that the choices of free agents are made freely by those agents in a way that is foreordained (determined) by God. Those are really mutually exclusive concepts which cannot be contemporaneous anywhere but in the mind of Lewis Carroll. A better concept is concurrence, which posits that the free agent chooses and acts and God concurs (i.e preserves and allows). Of course, either construct envisions God as able to direct things toward a chosen end, so long as, generally, free agents remained free, which is the heart of the matter.

The point is that without freewill everything is most definitely fatalistic. With freewill and God not bound by time, not so much. Is it possible to have true freewill and a predetermined end? I think that is what the Bible describes. So yes, but in order for us to accept it we have to abandon our ability to mentally grasp the way it was reasoned out. Thankfully, we have adequate warrant from the scripture to do that very thing.

Is There a Difference Between Fatalism and Determinism?

Fatalism refers to inevitability. What happens could not have happened otherwise; or in other words, what will be will be because it is preordained, or necessary. Efforts of agents to thwart a fated end (e.g. Greek tragedy) or their efforts to produce any end are not the governing issues in determining what ends will be--fate is. This seems to me an inherently religious perspective.

Determinism refers to pre-existing causes. What will be will be, because causes and conditions that have "gone" before have set forth cause and effect chains that determine the end. Secular determinism is the framework of Godless science (not that science is necessarily godless). Theological determinism is the framework of Calvinism.

By way of illustration, let's say there is a person who sees the probability of an unpleasant future looming ahead of her. She decides to take action and change the course of her future. She takes what action she can, and experiences a chain of events she would not have if she had not taken action. It appeared she had changed the course of affairs and the initial probability wasn't so probable anymore. Unfortunately, the thing she feared came upon her anyway.

A fatalist would say, "I told you so, there is nothing that can be done to avert or change what is fated." The outcome proves the premise. What would the religious determinist say about that end that would be different in any useful way? The thought to avert the future was predetermined; the course of mitigation attempted was predetermined; the apparent success of that course was predetermined; and the ironic result of the whole affair was predetermined. How is the analysis of the end result any different for one viewpoint as opposed to the other?

If a theological determinist is to be a determinist, that one is also, ultimately, a fatalist. Whether one looks at an end occurring regardless of intervening actions, or examines consequent actions step by step, the result is the same--what ends up happening happens because it was necessary and it could not have occurred otherwise. That one cares more about the steps to get there than the other, seems to me to make precious little useful difference, in the end, at all.

Jury Duty

I just finished an experience I've always managed to avoid one way or another all these years. I sat on a jury in a civil trial. I never want to do it again. I don't think I'll have to worry about a criminal trial, since I'm absolutely opposed to prison and would not send any non-violent offender there regardless of the evidence or the law. I doubt that would pass muster in the pre-selection process.

The OJ Simpson trial (and more recently, even the Casey Anthony trial to some degree) have thoroughly undermined my confidence in the jury system. The jury system no longer works (if it ever did) because not all jurors are capable of following simple cause and effect trails, let alone difficult ones; jurors are purposely kept ignorant and information limited by the system so decisions have to be made on the basis of less than the totality of facts or science; a host of legal technicalities and terms make the process of weighing and determining facts very uncertain; etc., etc., etc.

My own experience has only served to validate my concerns. Did the jury I served on do justice? Maybe, but I have my doubts. We took the best guess we could given what we were presented. We were offered precious little, and very purposely I might add. We were deadlocked until a couple of people were willing to acknowledge that the situation meant that there just wasn't enough evidence to make the plaintiff's case. Such is justice in the US, heaven help us.

I think lawyers ought to make up the bulk of juries. They understand the proceedings, the terms, and the nuances of legal determinations. They are the ones making money off the system (would it be too much to ask them to serve some time every year rendering verdicts?). As long as they do not have a horse in the race, they would make the best jurors. They can be mixed with people who, instead of not knowing anything about the fields in question, are familiar with them. We would get more just verdicts, and probably quicker ones I would think.

Arminians Cannot Logically Adopt Perseverance

If grace is resistible and election is conditional, as Arminians claim, then there remains no basis for positing perseverance of the saints.

Calvinists can claim perseverance because it logically proceeds from unconditional election and irresistible grace. An apparent apostate would, in fact, be one who wasn't actually elect and therefore never saved in the first place. Though an Arminian would rightly oppose the Calvinist position on the matter, some Arminians claim something theologically similar to perseverance but founded, it seems to me, upon regeneration rather than election and irresistible grace. 

To maintain such a view, a "once saved, always saved" Arminian has to posit a transition in God's governance of the believer along the lines that God initiated salvation according to Arminian principles (freedom and grace), but after rebirth continued salvation according to Calvinistic principles (determinism). Though a biblical mechanism for such a shift could be postulated on the basis of texts like Philippians 1:6, or John 6:39, there is no way to harmonize such a conception with the book of Hebrews or other passages warning that all is lost if one ceases to persevere in faith.

From God's perspective (either looking back from the end or seeing all at once), there is no issue. Of everyone who is finally and eternally saved it will be the case that they will have made it because of God's efforts to preserve them. For everyone who made a turn toward God, or even came to know him intimately, but ceased to believe in Christ and repudiated him, it will be the case that they fell irretrievably because of their own freedom to believe or not believe. If Adam was free and could fall from a state of perfection in relationship with God, anyone can fall from a similar state.

That God loses none of those he foreknew does not mean he will not lose some of those he knew along the way.

If it is intrinsic to God's will that mankind be free (as any Arminian would attest), then on what basis would a shift to Calvinistic precepts for the saved be justified? It seems to me, any such basis would have to be established by ignoring some scripture on its face in order to emphasize other passages of scripture. What would drive that? Emotion? Comfort? Make no mistake, any such effort thoroughly undermines the Arminian conceptions of soteriology in the first place. If one knows that God's grace is resistible, then one cannot posit a perseverance that isn't.

Biblical Economics

The world's in turmoil and capitalism and free markets seem to be getting most of the blame. What position on these economic matters should a Christian take? Let me sketch out an outline of Biblical Economics that may help you make up your mind.

Private Property
The foundation of freedom under God and economic prosperity is private property. When Moses led the formerly enslaved out of bondage into a land flowing with milk and honey, freedom and opportunity lay in each man having inviolable land rights in perpetuity. When a person has what they have, unassailable by fellow citizens or governmental power, that person has the basis to work and make a future for himself and his family, and at least the basis for freedom from tyranny.

Entrepreneurial Freedom
God gives people the ability to create wealth. Folk anywhere who have the freedom to take risks and prosper from their efforts, make such efforts to their own benefit and that of those around them. The entrepreneurs gain wealth, those around them gain goods and services they desire. Capitalism (even in it's muted form practiced in the West) has been the only reliable engine of economic development and rising standards of living the world has ever known. Why not, it was God's idea for the economy of a fallen world.

Equality in Justice
Government is responsible under God to maintain justice between people. Me and mine should be protected from violations coming from you and yours. Justice must be blind, with the economically weak standing on equal ground before the bench with the economically strong. That in NO WAY means that justice can be, or should be, equated with economic equality. The poor will always be among us, the law should never allow them to be trampled under by rest of us. Certainly, making everyone poor in the name of equality is the very worst injustice.

Care for the Poor
Since the unfortunate, the feeble, the young, and the disabled will always be among us, sustenance should always be made available to them. However, no provision whatsoever should be made for the able but idle: they should be left to their condition in the hopes that their belly might teach them the lesson of life--no work, no food. The unfortunate, the feeble, the young, and the disabled are no burden to society despite their need. The idle are parasites and fools.

Workers' Wages
A worker's labor is as much an entrepreneurial risk as the investment of intellectual and tangible property. Workers, therefore, deserve to benefit from the profits of any entrepreneurial endeavor as much as do the entrepreneurs themselves. There would be no need for the disaster that is unions, nor the myriad socialistic and inefficient governmental impositions on business if workers were allowed to "freely" share in the profits of the organizations they work for. Perhaps worst of all has been the shill game (SS, healthcare) which in effect refuses to pay workers their wages for today, today.

The Wealth Gap
When economic activity sifts people into the haves and have nots over time, differences in economic prosperity and power can become entrenched and widen. The richer gain more of the means of production and power, the poorer lose more and the result is a loss of freedom and opportunity. A mechanism to reshuffle the economic deck in about every other generation (about every 50 years) would be helpful to long-term, overall economic activity and opportunity.

Usury
Relative weakness between the parties in a transaction, the existence of urgency, and sheer greed should not be allowed to so color interest rates that they become so burdensome that they lock intransigently the borrower into a perpetual state of debt, or threaten (just by their extent) the on-going ability of the borrower to continue economically. Whereas it is economically beneficial to have a ready pool of capital within any nation that can be borrowed by those with a need or with an idea to exploit, it is anything but economically useful to have the burden imposed in order to do so be so weighty as to crush further economic activity from the borrowers.

Monetary Manipulation
Dependable scales are necessary to continuing market activity. If measures are constantly shifting, someone is getting the shaft and the resultant uncertainty will depress economic activity. When the value of money is constantly shifting, either arbitrarily or through manipulation, it is as if a pound is a pound one minute but not the next, or for one customer but not the next. Policies that allow central banks and government printing presses to manipulate currency values seem to me destined to artificially benefit some economies at the expense of others. Ultimately, the result will be depressed economic activity that otherwise could be greater and political instability.

These are temporal considerations that affect this age of sinful man. None of them will transition into eternity, but today, for this age, they form the basis of understanding what a biblically informed approach to economics would look like. I think it interesting that no politician is even remotely promoting such an approach to economic policy, nor is any political party. For all the posturing that comes from such quarters, it is obvious that politicians pay no attention whatsoever to what the Bible might suggest concerning practical considerations of governance. But maybe the Cubans are starting to.

Is Unbelief Sin?

Unbelief is not sin in itself. Sin is the exertion of will (decision, determination, action) in opposition to God. Unbelief is a gut reaction, an assessment of God's character and his word. Adam and Eve did not believe God nor what he said to them, and the result  was choice exerted in opposition to God. The unbelief wasn't the sin, the action it led to was. Unbelief is a state of heart and mind in regard to God which leads to sin.

Unbelief, therefore, is not a sin that can be condemned or forgiven, though the sin it leads to certainly can be. Unbelief itself is merely the spiritual and soulish framework from which sin arises, but not sin itself. As such, neither faith nor unbelief can properly be thought of as works as sin can. They underlie works but are not works themselves.

Whereas it is true that a sinful heart is unbelieving, and it is an undeniable consequence that an unbelieving heart will be sinful; sinful and unbelieving are not synonymous. They are interrelated but not equivalent. Whatever is not of faith is sin, which I think is about the same as saying whatever is of unbelief is sin. The sin is not the unbelief, the unbelief is not sin, sin is what happens when one acts without faith.

To those who argue that if Arminian tenets are true, faith is a work and unbelief is a sin which cannot be forgiven, I say think again! Unbelief is only a state which keeps one from entering into God's promises. It is not unbelief that results in judgment, but unbelief that keeps one under the condemnation for their sin. So, unbelief is not a sin for sin is an act of the will, but unbelief is the state of heart and mind that produces sin and keeps one under the judgment for it.

Who Did Jesus Die For?

As in almost anything that observers look upon, one observer can see a thing from a different angle or direction than can another. The two may describe a thing in terms virtually opposite of each other, and yet both be correct, and I would add, objective. Only a view that captures more angles, including those observers', would be more accurate. This is certainly true about our title question.

Calvinists assert that Jesus died only for those that were unconditionally selected to be saved. To say that there is even a hint of truth in such a perspective seems to fly in the face of the scriptures which universally assert that Christ died for everyone. Not everyone gets saved, however, which leads one to question in what way did he actually die for all when only some are benefited. Certainly, there is no doubt that he died for those who are benefited.

From one perspective, looking at efficacy, there is no argument--Jesus death was for some and not for others. From eternity looking back on time, such an assessment would seem to meet the facts as they will be: the repercussions of his death and resurrection will affect some, but not others. To look at that reality from that perspective and say Jesus died for the benefited is a spin that one could technically make and be accurate as far as it goes.

The problem with this view arises when the horizon on the subject is stretched to include intent. Since intent in this regard involves the counsels of God, humans can only know what God tells us about his intent. We cannot figure out the mind of God in this regard, nor infer what our reason tells us he must have been thinking. That is error prone when done between humans, it is idolatry when done concerning God.

God has spoken concerning his intent in offering Christ as the atoning sacrifice for humanity's sin, and has done so conclusively. Christ died as a bonafide sacrifice for all. Whosoever will may lay their sin stained hand upon the head of the scapegoat and tap into its benefits. That anyone who does so requires the intervention of God to do so does not mitigate or limit the expansive intent of the offer, anymore than does the outcome. Jesus is the savior of all men, but especially for those who believe and are benefited.