Biblical Prejuidice

“So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith.”  

Galatians 6:10

“But if anyone does not provide for his relatives, and especially for members of his household, he has denied the faith and is worse than an unbeliever.”

I Timothy 5:8

9 But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.

I Peter 2:9

Over at this link,

http://www.npr.org/sections/codeswitch/2013/04/22/177455764/What-Does-Modern-Prejudice-Look-Like

we learn that God’s command to be biblically prejudiced and rightly discriminatory is sinful. This is evidenced by a few quotes culled from the article. (There is also a interview that you can listen to linked in the article.)

“I think that kind of act of helping towards people with whom we have some shared group identity is really the modern way in which discrimination likely happens.”

Mahzarin Banaji
Harvard psychologist

“The insidious thing about favoritism is that it doesn’t feel icky in any way. We feel like a great friend when we give a buddy a foot in the door to a job interview at our workplace. We feel like good parents when we arrange a class trip for our daughter’s class to our place of work. We feel like generous people when we give our neighbors extra tickets to a sports game or a show.”

Mahzarin Banaji
Harvard psychologist

The article then provides this synopsis,

In each case, however, Banaji, Greenwald and DiTomaso might argue, we strengthen existing patterns of advantage and disadvantage because our friends, neighbors and children’s classmates are overwhelmingly likely to share our own racial, religious and socioeconomic backgrounds. When we help someone from one of these in-groups, we don’t stop to ask: Whom are we not helping?”

This article then is teaching that prioritized support for fellow believes in Christ or as unto family and friends is a variant and milder form of discrimination that is associated with racism. These, heretofore, natural loyalties, when prioritized, are now seen as to be examples of violation of the unspoken insistence that we must equally favor all men. This is a derivation of the idea of the Brotherhood of all men concept that has done such damage to our social order and culture. It is also a tributary of Egalitarianism. How dare we prioritize our faith, and our people, over others when we know that all relations are equal.

I would also contend that the kind of thinking, as exhibited in the article, is an attempt to undergird the whole specious idea of “white privilege,” that is bandied about so mindlessly. “How dare white people support one another with their subconscious discrimination,” would be one easy conclusion stemming from the article. This is especially so when we read the final two sentences of the article.

After reading Kaplan’s story, Banaji says, the woman decided to keep giving money to her alma mater, but to split the donation in half. She now gives half to her alma mater and half to the United Negro College Fund.

Note that neither prejudice nor discrimination has been eliminated. It has merely changed visages. Now, at the insistence of this kind of thinking, people are discriminating against their own. Favoritism has not gone away. It has merely changed from a favoritism from ones own orbit to favoritism to that which is alien. This article proves my point that familialism is an inescapable category. What is happening in the article is that the stranger and the alien are to be now considered and given the status of “family.” While family are to be treated as alien. Consequently, Familialism has not gone away for these people, it has merely rearranged matters and inverted God’s reality.

Darrell Dow has it right when he notes,

“These secular forms of universal ethics make moral demands that violate the proper boundedness and rootedness of human moral obligation. Part of the aim of Cultural Marxism is to undermine loyalty and attachment. Loyalty to family, church, ethnic group, nation, etc. as well as attachment to place are all undermined as a means of leaving the individual naked and unprotected before the state–and the elite who manipulates it. Ultimately it is a sideways attack on the church, but the church fails to recognize the nature of the threat.”

Ask The Pastor — Alienism’s Strange Blend

Dear Pastor,

Weren’t you saying something recently about how Alienism is a strange blend of Gnosticism (eschewing the physical in one sense) and Marxism (eschewing the spiritual in another sense)?

Habakkuk Mucklewrath 

Dear Habakkuk,

First, a little background before I try to answer your question.

Biblical theology includes the subcategory of Anthropology. Anthropology is incredibly important because if we get the doctrine of man wrong it means we have our doctrine of God wrong also since there can be no improper and errant doctrine of anything that does not begin with a errant doctrine of God.

In Biblical anthropology man is a bipartite being comprised of body and soul. Through the centuries some have argued that man is a tripartite being desiring to add that man is body, soul, and spirit. I think this is significant error but I don’t want to get into that right now.

When we say that man is body and soul we look to Genesis where the text teaches us that God formed man from the dust of the ground (body) and breathed into him the breath of life (soul). So, we do see these two parts of man. However, having established that it is not as if those two parts are not minutely integrated. Because we believe that there is the closest relationship possible to body and soul we speak of things like “mind-body relationship,” and we routinely recognize the effect that the mind has on the body and the body has on the mind.

Because this relationship is so intimate between mind and body some have eschewed the idea of “dichotomy” when speaking of man and have opted instead for the idea of “modified unichotomy.” When speaking this way there is the admission still that man is body and soul (mind) but what is added, by speaking of “unichotomy” is the intent to see the closest possible relationship between the body and soul in man.

What many heresies throughout Church History have done is to overturn this Biblical anthropology. This was the problem with many of the Christological debates in Church History.  Apollonarianism, for example, wanted to deny that Jesus had a human soul, insisting that instead of a soul that Jesus, the man, was indwelt by the eternal Logos. Likewise, different forms of Gnosticism went the other direction and insisted that Christ was not really incarnated because it was not possible for the Divine to take on human flesh.

This anthropological error finds itself in many quarters today. For example in Marxism, with its materialism, there is the conviction that man has no soul but is just matter in motion. On the other end of the spectrum we see a Gnosticism that, while not well thought out, still suggests that the only really important aspect of man is his spiritual or soul-ish component.  This Gnostic Christianity, for example, is outraged whenever any Christian theologian speaks of man in terms of his material and corporeal realities, seemingly insisting that in Christ Jesus corporeality is sloughed off.  In this modern Gnostic Christianity there seems to be some kind of consensus that when the Scripture teaches,

Therefore, if anyone is in Christ, the new creation has come: The old has gone, the new is here!

The old that is “gone” is man in his God-given corporeality so that man now no longer is to be considered in his manishness with all the attendant DNA and familial God-givenness. Seemingly, once man is in Christ, man as a “new creation” no longer is man but is now a “Spiritual being.” This is just a updated version of Gnosticism where man’s corporeality and materiality is denied in favor of a super-spirituality.

This brings us to the term “Alienism.” It is the term that has been landed on to describe these types of Gnostics. Other terms might be used. One that has been banded about is “Oikophobia,” which literally means “fear of home or household.” Alienism and Oikophobia are attempts to communicate the tendency in these kinds of Gnostics described to so identify with their Spiritual-ness that they no longer see that they bear any significant relationship to who God has made them to be in their corporeal reality. For the Alienist any talk of family, land, place, ethnicity, nation, tribe, clan, race, is verboten since who we are in Christ has erased those categories and made them insignificant.

Now, to your question, I do think that in Alienism (as a form of Gnosticism) and in Marxism, where the only reality is the material, there is a common core. My theory is, is because each have lost their ability to make distinctions in this matter (i.e. — Marxism = all is material, Gnosticism = all is Spiritual) they therefore have a great deal in common even though they give the weight of reality to opposite ends of the spectrum.

For the Marxist, if all is material then even the spiritual is material and so monism. For the Gnostic if all is spiritual then even the material is spiritual and so monism from the other direction. The Marxist pours all the spiritual into the material and so all is one. The Gnostic pours all the material into the Spiritual and so all is one.

At the end of the day they really can be theoretical allies, since each is chasing one-ness. And when you throw in the bad anthropology factor of the Alienist Christians, it is not a wonder that they don’t see that they, at times, are chasing one-ness (Monism) from the opposite directions. It is also interesting that both Marxism and Christian theonomic Alienism also both pursue a type of Egalitarianism. If indeed all reality is monistic then it, by necessity, must be the case that egalitarianism must be prized.

This makes for some strange alliances. You will find, at times, the most ardent Materialist and the most ardent Christian theonomic Gnostic Alienist both supporting the idea that realities like ethnic distinction don’t exist or are superfluous. This can happen because each have embraced the presupposition of Monism at some foundational level. Now, the good Alienist Christian theologians would never admit this but when their doctrines begin to play out their concrete cash value is a kind of Egalitarianism.

Indeed, I’m so convinced about this that I would wager good money that within a generation the Christian Alienists will be embracing the idea that gender is a social construct. Their Gnosticism pushes them in that direction.

In the end the Biblical Christian embraces a Unichotomy in their Biblical anthropology because the Biblical Christian understands that body and soul are not to be separated or divorced. Christ is our great King and Spiritually provides the basis of unity for all those who claim Christ. However, these Spiritual realities as who we are in Christ do no negate creational categories as those pertain to who we are in our humanity in terms of our God-given corporeality.

The fact that God takes our corporeality serious even after conversion is seen in our Covenant theology. God makes a promise to us and to our children. Grace, by God’s ordination, does run in familial lines, and that not because of our blood but only because God is faithful to the generations. Family matters to God. When a man ceases to care about the creational categories of home, lineage, and place man has given up basic covenant theology and has become an Alienist.

Whether such a man remains Christian, when embracing this kind of Gnosticism, only God can say.

Thank you for your question Habakkuk. You probably got more of answer then you thought you might receive.

 

The Historical-Critical Method Briefly Stated & Examined

The Historical critical hermeneutical method of reading the Biblical text, per Ernst Troeltsch, sits upon three tenants.

1.) Skepticism — This means one must read the Scripture as any ancient near Eastern text.

2.) Analogy — This means testing the text according to modern experience. So, for example, if modern people do no experience virgins getting pregnant or world being created or dead men rising to life again that means those things can not have happened in the past.

3.) Coherence — This means that every event has a natural, and historical cause and so there is no need to posit divine intervention.

Note that all of this can be reduced to one idea. The Historical critical method reduces to reading the Biblical text with a anti-supernatural presupposition. To read the text “historically-critically” is to read the text presupposing Naturalism. No God, except as that god is subjectively projected so as to create reality. No inspiration, except as inspiration is subjectively spoken of. And so really no reason to even bother with the text at all except for some residual silly idea that the text is sacrosanct.

Also, note that, at best, all that is left after the Historical-Critical method is applied is some kind of Historicism where the interpreter is the one who is super-imposing his meaning on the text.

Finally, note that, speaking generally, where there is any intellectual life left in the pulpit it is generally committed to this type of reading of the text. Here is just one example of this methodology being used and defended by a minister I personally know,

“Some clarification. Genesis 1 is not a scientific report. Genesis 2 and 3 is not an eyewitness account. And Revelation 21 and 22 is neither. What we have in these biblical texts is literature. Literature intended to evoke awe and wonder. Literature intended to sustain faith and hope. Literature intended to give understanding. To read these biblical texts not literarily but literally is misguided. It’s misguided to read them literally and then to dismiss them as hopelessly out of touch with reality.”

Do you see how the Historical-Critical methodology is being used here? We are not to believe the supernatural accounts. We are to reinterpret the text through a naturalistic prism.

A Few Thoughts on the Means of Grace

Acts 2:37 Now when they heard this they were cut to the heart, and said to Peter and the rest of the apostles, “Brothers, what shall we do?” 38 And Peter said to them, “Repent and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit.39 For the promise is for you and for your children and for all who are far off, everyone whom the Lord our God calls to himself.” 40 And with many other words he bore witness and continued to exhort them, saying, “Save yourselves from this crooked generation.” 41 So those who received his word were baptized, and there were added that day about three thousand souls. 42 And they devoted themselves to the apostles’ teaching and the fellowship, to the breaking of bread and the prayers.

Means of Grace — Those instruments of God’s favor that God uses as the means by which God accomplishes His people’s conformity to Christ and growth in the Christian faith.

Means of Grace — Word & Sacrament

Two Sacraments — Baptism & Eucharist

We see all these present in Acts 2:38f

A Sacrament is not merely a symbol as if baptism and the Lord’s Table merely represented something else as a flag might stand as a symbol for a nation.  The Sacraments are not mere visible jogs to the memory to remember something larger. In a Biblical understanding of the Sacrament the reality of what is being pointed to is contained in the symbol and for those who participate by faith the sacrament is what it symbolizes and so does what it promises.

Illustration — Sign saying Lansing is 25 miles away.

But what if the Sign was made of that which is Lansing? Maybe of a peculiar type of tree that grew in Lansing. And maybe the dye that formed the letters on the Sign was of a dye that was peculiar to Lansing. There would be a sense then that the sign to Lansing, as a symbol for Lansing, had Lansing in it.

Just so with the Sacraments. God, in His sovereignty, has put the reality of forgiveness, cleansing, and eternal life into the Word and Sacraments themselves and for those who come to the Sacraments full of Faith in Christ alone the Sacraments give what they symbolize. For those who do not come in faith then the Sacraments remain only empty symbols that at best jog the memory.

This explains why throughout much of our Church History God’s people have so desired the means of Grace and why Church attendance was such a given. God’s people understood that in the assembled community of God’s saints there they would be fed with Eternal life and drink the promises of God’s favor. In the assembling of the saints, Lord’s Day by Lord’s Day, the weary and battered people of God would come and be built up and strengthened by God’s favor preached.

Illustration — The means of Grace, Word and Sacrament, then is like Josh’s Pickle juice after fighting in his 90 pounds of armor in the hot sun when he does his Medieval Knight re-enactments. Worn out and weary with the exertion of fighting I am told that Pickle juice revives and vivifies almost instantly.

Just so with the means of Grace. We gather Lord’s day by Lord’s Day, weary and exhausted with contending for the crown rights of the Lord Christ in battle — whether that battle is with foes external or internal or both. Where will we find the refreshment for our souls and the invigoration to continue? The Church has always taught the place that is found is gathered worship … in the means of Grace … in Word and Sacrament…. in God’s pickle juice for spent warriors.

Illustration — Popeye and Spiritual Spinach

II.) Means of Grace (Baptism) Teaches a particular Anthropology

Because of their belief in Covenant Theology Reformed people have always inclined towards being Conservative with its impulse of seeing that human nature is corporate before it is individual. Liberal thought, as expressed most clearly in Anabaptist circles, has always seen the individual as having pride of place over the community. The individual precedes and the community depends upon the collection of individuals. This has meant that the sovereign self is the prime integer in Anabaptist Christianity. This is not so for those who are Biblical Christians…. for the Reformed.

The Reformed never gave up on the individual but in its Covenant theology it could never tolerate the radical Anabaptists with their hyper and atomistic individualism. Covenant theology teaches us that all of God’s people through time are one organic people. We belong to our forbears before we belong to ourselves and we belong to God along with our forbears. This is a different view than that which is espoused at the heart of the organizing motif of Western culture with its social contract theory. The Christian faith at this point lies in contradiction to the official anthropology of the West which at its heart is indeed liberal.

We see biblical anthropology in our Baptism services when the Generations assemble at the Baptismal font in order that a member of their family may be ratified in their place in the covenant of grace. This covenant into which they are being announced is a covenant in which their forebears were placed through the centuries and it is a place where the Baptized infant’s generations to follow will also be announced. Also, the very nature of Federal Theology with its idea of Federal Headship pushes Reformed people in a conservative direction. The teaching of Scripture where we find man created as incomplete apart from woman suggests that the individual is not the primary building block of society but rather the community is apriori to the individual. Likewise the idea of the fifth commandment pushes Christians towards being conservative in their disposition. Family is to be honored. Even the very idea of the God as Triune having Eternal community pushes the Biblical Christian towards conservative commitments.

Infant Baptism then is radical break with our non-Christian, hyper-individual Anabaptist culture. In our Church culture we have individuals walking the sawdust trail. We have individuals “askingJesusintotheirhearts.” In our Western Church culture we talk about having a “personal relationship with Jesus.” We talk about datable conversions … our “born on date,” as if this was a matter of our choosing and and not God’s. All those, when spoken about apart from a covenantal context mitigate against a Biblical anthropology which normatively finds man coming to Christ as a member of a community that has come to Christ by God’s sovereign election.

R2K, Dr. Brian Lee Quote Juxtaposed w/ Planned Parenthood Video

https://www.youtube.com/watch?v=7pyuCWbnfmk

While our Congress considers cutting public funds to the world’s leading abortionist organization, it’s healthy to take a trip down Agnostic Memory Lane. This is a quote from Dr. Brian Lee and was culled from Iron Ink in a  piece refuting Dr. Brian Lee’s views.

 
“Shall we enact laws against abortion? Christians may, in our wisdom, decide it is best to do so. But neither the Church nor her preachers can say unambiguously that such laws must be enacted. She lacks the authority, and the wisdom, to do so. Perhaps such a law will backfire; perhaps it will lead to more abortions, to more deadly abortions. Perhaps it is politically unwise, though being morally just. If she bases her actions on what God’s word teaches, the church must remain agnostic on such questions.”
 
Dr. Brian Lee,
Latin Reader
Published by Reputable Academic German Publishing House
Good Friend of US Senator Sasse
WSC graduate and R2k disciple