A few days ago comedian Steve Harvey and President Obama had a non-political interview at the White House. It was refreshing to see the President in a non-combative mood.
In discussing his family, the President said he trusts his daughters to have good judgment when it comes to men. “What I’ve told them before is, as long as that young man is showing you respect, and is kind to you, then I’m not going to be hovering over every second. But, I’m counting on you to have the self-respect to make sure that anybody who you’re going out with comes correct. And hopefully they’ve seen how I treat Michelle.”
Mr. President, I strongly agree with you. Actually, I am so much more sensitive to the President’s desire for his daughters as I write this commentary from the home of my daughter in Nashville, hundreds of miles away from my home. My wife and I feel so honored to be hosted by a young woman who we love, very much like the President loves his own daughters, Malia (15 years old) and Sasha (12).
The President’s desire to want the very best for his daughters is most evident. He is concerned about their security. In the interview with Harvey, he quipped that he ran for a second term partly to keep his teenage daughters under constant supervision. “I’ve got men with guns following them around all the time. Hey, this is the main reason I ran for re-election - you know I’m gonna have ‘em covered for most of high school.”
In addition, the President would hope that any suitors would have “seen how I treat Michelle.” The President believes he models a loving relationship before his daughters. Actually, one of the best gifts we as parents can give to our children is the display of a loving relationship.
When parents spend time with each other, nurturing their relationship, resolving conflicts, investing in one another in practical ways, and enjoying one another, children see that they truly love and value one another. This security will increase the peace and joy in the home.
In this and in previous interviews, President Obama naturally refers to potential suitors for his daughters as “young men who show respect and kindness.” Here again, the President must be congratulated on his desire to see his daughters engage in relationships that are natural and are best for their development.
In expressing his desire for what’s best for his daughters, the President was expressing a sensitivity to issues of gender. One’s gender identity is the sense of one’s self as male or female. Gender role refers to the behaviors and desires to act in certain ways that are viewed as masculine and feminine in a particular culture. His position is consistent with history, with nature and science.
The President’s desire for what is best for his daughters is not readily accepted by some social scientists in today’s culture. Such scholars believe our culture labels behaviors as masculine and feminine, “but these behaviors are not necessarily a direct component of gender or gender identity.”
For me, gender and the accompanying behaviors are not determined by society. Gender is a biological, not a sociological construct. The President spoke with logical clarity, so unlike the ambiguity that’s apparent in gender experiments. Under the guise of accommodating bisexualism, some in our culture are confused and vacillate in affirming their own masculinity or femininity. I believe Malia and Sasha are in good hands if their parents continue to expect behaviors that are consistent with their femininity.
The President is correct to want heterosexual relationships for his daughters. Such relationships have always been about bringing men and women together in permanent, exclusive domestic and sexual relationships.
In their volume, Marriage on Trial, Stanton and Maier make the point: “No human society-not one-has ever embraced homosexual marriage. It is not a part of the tradition of any human culture” (page 22). Such unions have never been regarded as a normal, morally equal part of any society. Non heterosexual unions have been tolerated in some cultures, however, it is historically accurate to say that they have never been taken to be morally equivalent to natural marriage.
So, the President is on the right side of history to want natural relationships for his daughters. The President’s desire for his daughters is seeking to regulate sexuality, bringing gender balance to their relationships and offspring. This arrangement is consistent with the biblical position on family. Different genders allow for complementarity, a critical and historically proven component of healthy families.
Monday, December 30, 2013
Saturday, December 21, 2013
VIRGIN BIRTH: No Big Thing?
Christianity is not unique in claiming that her founder was born of a virgin. A Buddhist legend claims that Siddhartha Gautama’s (Buddha) mother, Maya, dreamt that a white elephant entered her side and that he was born miraculously from her side.
Egyptian mythology contends that the goddess Isis was a virgin when she gave birth to the god Horus. In Tibet, it is believed that goddess Indra’s mother was a virgin. Some allege the same can be said of the Greek god Adonis or of Krishna, a Hindu god.
At least one New Testament scholar shares the view that Luke presented the story of Jesus’ birth in a way that would make sense to a pagan reader. “Luke knew,” this scholar contends, “that his readers were conversant with tales of other divine beings who walked the face of the earth, other heroes and demigods who were born of the union of a mortal with a god.”
This historical backdrop leaves us with a critical question – does the birth of Jesus differ from other claims of virgin birth? I believe there are at least three reasons why Luke’s story of Jesus’ virgin birth is noticeably different.
Unlike other religions, Luke provided a story that was consistent with history, not legend. A legend is normally viewed as a story that evolved from within a community over a significant period of time. With time, such stories are believed to be factual, even though there is no tangible evidence to support that view.
History on the other hand conveys information that can be verified either through artifacts or credible documentation. In his opening verses, Luke establishes that this was done. (Luke 1:1-4). Like other Greco-Roman historians, Luke refers to the sources that were at his disposal and declares that upon careful examination of those sources, he was convinced that they were reliable.
That was the context in which Luke presented the story of the virgin birth of Jesus. No other religious claim of virgin birth matches Luke’s standard of historiography.
Unlike other religions, the virgin birth of Jesus is consistent with the deity of Jesus. To claim virgin birth is to make claim to an unnatural birth. With Jesus, it was more than just a claim – He lived an unnatural life. It was because of His claim of living unnaturally, He was eventually accused of blasphemy (The act of claiming for oneself the attributes and rights of God).
Interestingly, although it is alleged that the Buddha was born miraculously (of virgin birth), he was known to be “a practical person”. As he sensed his impending death, “he called his disciples and reminded them that everything must die.” So unlike Jesus who said, “Destroy this temple (my body), and I will raise it again in three days” (John 2:19).
Unlike other religions, the virgin birth of Jesus is consistent with Bible prophecy. In every other virgin birth claim that is made, no claim precedes the birth. Claims were often made by followers, following the birth and in an attempt to “big-up” the person born.
Some 700 years before the birth of Jesus, the prophet Isaiah made this prediction of the coming Messiah: “Therefore the Lord Himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel” (Isaiah 7:14). Matthew in his gospel, was convinced that Isaiah was referring to the birth of Jesus (Matthew 1:22-23).
Both Old and New Testament texts are clear - the biblical writers were not referring to unusual births like Isaac, Samuel or John the Baptist. There was something unique, not unusual, about the birth of Jesus. Ask Simeon, the priest who was on duty when Joseph and Mary went to dedicate baby Jesus.
In Simeon’s song (Nunc Dimittis), the priest was convinced that the child he was holding was no ordinary baby. In keeping with God’s promise to him that he would not die before seeing the Messiah, Simeon declared, “Sovereign Lord, as you have promised, You now dismiss your servant in peace. For my eyes have seen Your salvation...” (Luke 2:29-30).
When one chooses to speculate on the immaculate conception of Mary, one loses sight of the depth and uniqueness of the virgin birth of Jesus. In addition, to merely see the birth in the context of existing pagan traditions is a disservice to the honor that only Jesus deserves. And worse yet, to conclude that this remarkable story is a biblical attempt to glorify single-motherhood is tantamount to blasphemy.
Amidst the noises during this festive season, please make some time to reexamine what Simeon the priest discovered – “...my eyes have seen Your salvation...”
It is a joy to be back following another long but necessary hiatus. Thanks for your interest and concerns. Have a Blessed Christmas!
Egyptian mythology contends that the goddess Isis was a virgin when she gave birth to the god Horus. In Tibet, it is believed that goddess Indra’s mother was a virgin. Some allege the same can be said of the Greek god Adonis or of Krishna, a Hindu god.
At least one New Testament scholar shares the view that Luke presented the story of Jesus’ birth in a way that would make sense to a pagan reader. “Luke knew,” this scholar contends, “that his readers were conversant with tales of other divine beings who walked the face of the earth, other heroes and demigods who were born of the union of a mortal with a god.”
This historical backdrop leaves us with a critical question – does the birth of Jesus differ from other claims of virgin birth? I believe there are at least three reasons why Luke’s story of Jesus’ virgin birth is noticeably different.
Unlike other religions, Luke provided a story that was consistent with history, not legend. A legend is normally viewed as a story that evolved from within a community over a significant period of time. With time, such stories are believed to be factual, even though there is no tangible evidence to support that view.
History on the other hand conveys information that can be verified either through artifacts or credible documentation. In his opening verses, Luke establishes that this was done. (Luke 1:1-4). Like other Greco-Roman historians, Luke refers to the sources that were at his disposal and declares that upon careful examination of those sources, he was convinced that they were reliable.
That was the context in which Luke presented the story of the virgin birth of Jesus. No other religious claim of virgin birth matches Luke’s standard of historiography.
Unlike other religions, the virgin birth of Jesus is consistent with the deity of Jesus. To claim virgin birth is to make claim to an unnatural birth. With Jesus, it was more than just a claim – He lived an unnatural life. It was because of His claim of living unnaturally, He was eventually accused of blasphemy (The act of claiming for oneself the attributes and rights of God).
Interestingly, although it is alleged that the Buddha was born miraculously (of virgin birth), he was known to be “a practical person”. As he sensed his impending death, “he called his disciples and reminded them that everything must die.” So unlike Jesus who said, “Destroy this temple (my body), and I will raise it again in three days” (John 2:19).
Unlike other religions, the virgin birth of Jesus is consistent with Bible prophecy. In every other virgin birth claim that is made, no claim precedes the birth. Claims were often made by followers, following the birth and in an attempt to “big-up” the person born.
Some 700 years before the birth of Jesus, the prophet Isaiah made this prediction of the coming Messiah: “Therefore the Lord Himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel” (Isaiah 7:14). Matthew in his gospel, was convinced that Isaiah was referring to the birth of Jesus (Matthew 1:22-23).
Both Old and New Testament texts are clear - the biblical writers were not referring to unusual births like Isaac, Samuel or John the Baptist. There was something unique, not unusual, about the birth of Jesus. Ask Simeon, the priest who was on duty when Joseph and Mary went to dedicate baby Jesus.
In Simeon’s song (Nunc Dimittis), the priest was convinced that the child he was holding was no ordinary baby. In keeping with God’s promise to him that he would not die before seeing the Messiah, Simeon declared, “Sovereign Lord, as you have promised, You now dismiss your servant in peace. For my eyes have seen Your salvation...” (Luke 2:29-30).
When one chooses to speculate on the immaculate conception of Mary, one loses sight of the depth and uniqueness of the virgin birth of Jesus. In addition, to merely see the birth in the context of existing pagan traditions is a disservice to the honor that only Jesus deserves. And worse yet, to conclude that this remarkable story is a biblical attempt to glorify single-motherhood is tantamount to blasphemy.
Amidst the noises during this festive season, please make some time to reexamine what Simeon the priest discovered – “...my eyes have seen Your salvation...”
It is a joy to be back following another long but necessary hiatus. Thanks for your interest and concerns. Have a Blessed Christmas!
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