Study: raising children without a father causes harm to the children

Lets take a closer look at a puzzle
Lets take a closer look at a puzzle

I thought it might be a good idea to take a look at a recent research paper on father absence. My purpose in posting this study is to remind people to think about what children need when making relationship decisions. Fathers are more of a necessity for children than a nice-to-have.

The paper about a large-scale study was posted at NCBI NIH.

The abstract says:

The literature on father absence is frequently criticized for its use of cross-sectional data and methods that fail to take account of possible omitted variable bias and reverse causality. We review studies that have responded to this critique by employing a variety of innovative research designs to identify the causal effect of father absence, including studies using lagged dependent variable models, growth curve models, individual fixed effects models, sibling fixed effects models, natural experiments, and propensity score matching models. Our assessment is that studies using more rigorous designs continue to find negative effects of father absence on offspring well-being, although the magnitude of these effects is smaller than what is found using traditional cross-sectional designs. The evidence is strongest and most consistent for outcomes such as high school graduation, children’s social-emotional adjustment, and adult mental health.

I was curious to see what specific problems fatherlessness causes for children, according to this redo of previous studies.

The conclusion explains:

The body of knowledge about the causal effects of father absence on child well-being has grown during the early twenty-first century as researchers have increasingly adopted innovative methodological approaches to isolate causal effects. We reviewed 47 such articles and find that, on the whole, articles that take one of the more rigorous approaches to handling the problems of omitted variable bias and reverse causality continue to document negative effects of father absence on child well-being, though these effects are stronger during certain stages of the life course and for certain outcomes.

We find strong evidence that father absence negatively affects children’s social-emotional development, particularly by increasing externalizing behavior. These effects may be more pronounced if father absence occurs during early childhood than during middle childhood, and they may be more pronounced for boys than for girls. There is weaker evidence of an effect of father absence on children’s cognitive ability.

Effects on social-emotional development persist into adolescence, for which we find strong evidence that father absence increases adolescents’ risky behavior, such as smoking or early childbearing. The evidence of an effect on adolescent cognitive ability continues to be weaker, but we do find strong and consistent negative effects of father absence on high school graduation. The latter finding suggests that the effects on educational attainment operate by increasing problem behaviors rather than by impairing cognitive ability.

The research base examining the longer-term effects of father absence on adult outcomes is considerably smaller, but here too we see the strongest evidence for a causal effect on adult mental health, suggesting that the psychological harms of father absence experienced during childhood persist throughout the life course. The evidence that father absence affects adult economic or family outcomes is much weaker. A handful of studies find negative effects on employment in adulthood, but there is little consistent evidence of negative effects on marriage or divorce, on income or earnings, or on college education.

Despite the robust evidence that father absence affects social-emotional outcomes throughout the life course, these studies also clearly show a role for selection in the relationship between family structure and child outcomes. In general, estimates from IFE, SFE, and PSM models are smaller than those from conventional models that do not control for selection bias. Similarly, studies that compare parental death and divorce often find that even if both have significant effects on well-being, the estimates of the effect of divorce are larger than those of parental death, which can also be read as evidence of partial selection.

Right now, we’re living in a time where people think that it’s ok to do whatever they feel like doing. People seem to treat relationships as if they are meant to provide the grown-ups with satisfaction, and the needs of the children are often neglected. Any kind of warning or appeal to evidence is dismissed by those who want to bend and break the rules.

Well, when you take a look at the studies, you actually find that there are rules about how to go about relationships in order to achieve results. It seems to me that children’s needs ought to be an important consideration when making relationship decisions. Men shouldn’t have babies with bad mothers, and women shouldn’t have babies with bad fathers. It ought to be an important criterion for choosing a mate and conducting a relationship: are we making decisions protecting children and giving them what they need?

And it turns out that there are studies that tell you how to prepare for making a stable commitment, too. Like this one, which found that the number of premarital sex partners reduces relationship stability and quality. This is just an example, there are many more studies that provide a lot more information about how to do things right.

I think today, people want to make decisions about what to do based on feelings. If it feels good, do it. But this approach doesn’t work anywhere in life. It doesn’t work when choosing a major, when choosing a job, when choosing how to spend money. It just never works. Nothing useful is ever achieved by putting feelings above reason and evidence.

People shouldn’t be surprised when they break the rules and then get negative outcomes. It just takes a little reading first to find out what is likely to work and what isn’t. There are real victims to bad decisions. There are mistakes that can’t be fixed with happy talk and a positive attitude. We seem to have gotten addicted to the idea that every damaging mistake can be fixed by making everyone around say happy words about the mistake. But the truth is that when you make bad decisions, the damage exists independently of what people say about it.

It’s not the mean people making moral judgments that causes fatherless kids to have higher anxiety or be more violent or get pregnant earlier or abuse drugs. It’s the fatherlessness. The only hope that children have to avoid the consequences of bad decisions by parents is for the moral people to set boundaries and teach moral wisdom with evidence.

William Lane Craig lectures on the evidence for the resurrection of Jesus

Sherlock Holmes and John Watson: let's take a look at the facts
Sherlock Holmes and John Watson: let’s take a look at the facts

Here is Dr. William Lane Craig giving a long-form argument for the historical event of the resurrection of Jesus, and taking questions from the audience.

The speaker introduction goes for 6 minutes, then Dr. Craig speaks for 35 minutes, then it’s a period of questions and answers with the audience. The total length is 93 minutes, so quite a long period of Q&A. The questions in the Q&A period are quite good.

Introduction:

  • Many people who are willing to accept God’s existence are not willing to accept the God of Christianity
  • Christians need to be ready to show that Jesus rose from the dead as a historical event
  • Private faith is fine for individuals, but when dealing with the public you have to have evidence
  • When making the case, you cannot assume that your audience accepts the Bible as inerrant
  • You must use the New Testament like any other ancient historical document
  • Most historians, Christian and not, accept the basic minimal facts supporting the resurrection of Jesus

Fact #1: the burial of Jesus following his crucifixion

  • Fact #1 is supported by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
  • Fact #1 is supported by the early Passion narrative which was a source for Mark’s gospel
  • Fact #1 passes the criterion of enemy attestation, since it praises one of the Sanhedrin
  • Fact #1 is not opposed by any competing burial narratives

Fact #2: on the Sunday following his crucifixion, Jesus’ tomb was found empty by some women

  • Fact #2 is supported by the early Passion narrative which was a source for Mark’s gospel
  • Fact #2 is implied by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
  • Fact #2 is simple and lacks legendary embellishment, which argues for an early dating
  • Fact #2 passes the criterion of embarrassment, because it has female, not male, witnesses
  • Fact #2 passes the criterion of enemy attestation, since it is reported by the Jewish leaders

Fact #3: Jesus appeared to various people in various circumstances after his death

  • Fact #3 is supported by the early creed found in Paul’s first letter to the Corinthians (1 Cor 15)
  • Fact #3 is supported by multiple, independent reports of the events from all four gospels
  • Fact #3 explains other historical facts, like the conversion of Jesus’ skeptical brother James

Fact #4: the earliest Christians proclaimed their belief in the resurrection of Jesus

  • Fact #4 explains why the earliest Christians continued to identify Jesus as the Messiah
  • Fact #4 explains why the earliest Christians were suddenly so unconcerned about being killed

Dr. Craig then asks which hypothesis explains all four of these facts. He surveys a number of naturalistic hypotheses, such as the hallucination theory or various conspiracy theories. All of these theories deny one or more of the minimal facts that have been established and accepted by the broad spectrum of historians. In order to reject the resurrection hypothesis, a skeptic would have to deny one of the four facts or propose an explanation that explains those facts better than the resurrection hypothesis.

I listened to the Q&A period while doing housekeeping and I heard lots of good questions. Dr. Craig gives very long answers to the questions. One person asked why we should trust the claim that the Jewish leaders really did say that the disciples stole the body. Another one asked why we should take the resurrection as proof that Jesus was divine. Another asks about the earthquake in Matthewand whether it is intended to be historical or apocalyptic imagery. Dr. Craig is also asked about the Jewish scholar Geza Vermes, and how many of the minimal facts he accepts. Another questioner asked about the ascension.

If you are looking for a good book to read on this topic, the best introductory book on the resurrection is “The Case for the Resurrection of Jesus” and the best comprehensive book is “The Resurrection of Jesus“.

Is Matthew Vines twisting Scripture in order to justify sexual misbehavior?

I have a key that will unlock a puzzling mystery
I have a key that will unlock a puzzling mystery

Here’s a post from Christian writer Terrell Clemmons about efforts by gay activists to redefine Christianity so that it is consistent with homosexual behavior. This particular post is focused on Matthew Vines.

She writes:

In March 2012, two years after having set out to confront homophobia in the church, Matthew presented the results of his “thousands of hours of research” in an hour-long talk titled “The Gay Debate.” The upshot of it was this: “The Bible does not condemn loving gay relationships. It never addresses the issues of same-sex orientation or loving same-sex relationships, and the few verses that some cite to support homophobia have nothing to do with LGBT people.” The video went viral (more than three quarter million views to date) and Matthew has been disseminating the content of it ever since.

In 2013, he launched “The Reformation Project,” “a Bible-based, non-profit organization … to train, connect, and empower gay Christians and their allies to reform church teaching on homosexuality from the ground up.” At the inaugural conference, paid for by a $104,000 crowd-funding campaign, fifty LGBT advocates, all professing Christians, gathered for four days in suburban Kansas City for teaching and training, At twenty-three years of age, Matthew Vines was already becoming a formidable cause célèbre.

Terrell summarizes the case he makes, and here is the part I am interested in:

Reason #1: Non-affirming views inflict pain on LGBT people. This argument is undoubtedly the most persuasive emotionally, but Matthew has produced a Scriptural case for it. Jesus, in his well-known Sermon on the Mount, warned his listeners against false prophets, likening them to wolves in sheep’s clothing. Then switching metaphors he asked, “Do people pick grapes from thornbushes or figs from thistles?” The obvious answer is no, and Jesus’s point was, you can recognize a good or bad tree – and a true or false prophet – by its good or bad fruit. From this, Matthew concludes that, since non-affirming beliefs on the part of some Christians cause the bad fruit of emotional pain forother Christians, the non-affirming stance must not be good.

Terrell’s response to this is spot on, and I recommend you read her post to get the full response.

She writes:

Matthew Vines in particular, and LGBTs in general, appear to be drivingly fixated on changing other people’s moral outlook. But why? Why are they distressed over the shrinking subset of Christianity that holds to the traditional ethic of sex? Note that Matthew found an affirming church in his hometown, as can most any LGBT-identifying Christian. Affirming churches abound. Gaychurch.org lists forty-four affirming denominations – denominations, not just individual churches – in North America and will help you find a congregation in your area. Why, then, given all these choices for church accommodation, are Matthew and the Reformers specifically targeting churches whose teachings differ from their own?

One gets the sense that LGBTs really, really need other people to affirm their sexual behavior. Certainly it’s human to want the approval of others, but this goes beyond an emotionally healthy desire for relational comity. Recall Matthew’s plea that non-affirming views on the part of some Christians cause emotional pain for others. He, and all like-minded LGBTs, are holding other people responsible for their emotional pain. This is the very essence of codependency.

The term came out of Alcoholics Anonymous. It originally referred to spouses of alcoholics who enabled the alcoholism to continue unchallenged, but it has since been broadened to encompass several forms of dysfunctional relationships involving pathological behaviors, low self-esteem, and poor emotional boundaries. Codependents “believe their happiness depends upon another person,” says Darlene Lancer, an attorney, family therapist, and author of Codependency for Dummies. “In a codependent relationship, both individuals are codependent,” says clinical psychologist Seth Meyers. “They try to control their partner and they aren’t comfortable on their own.”

Which leads to an even more troubling aspect of this Vinesian “Reformation.” Not only are LGBT Reformers not content to find an affirming church for themselves and peacefully coexist with everyone else, everyone else must change in order to be correct in their Christian expression.

This is the classic progression of codependency, and efforts to change everyone else become increasingly coercive. We must affirm same-sex orientation, Matthew says. If we don’t, we are “tarnishing the image of God [in gay Christians]. Instead of making gay Christians more like God … embracing a non-affirming position makes them less like God.” “[W]hen we reject the desires of gay Christians to express their sexuality within a lifelong covenant, we separate them from our covenantal God.”

Do you hear what he’s saying? LGBTs’ relationships with God are dependent on Christians approving their sexual proclivities. But he’s still not finished. “In the final analysis, then, it is not gay Christians who are sinning against God by entering into monogamous, loving relationships. It is we who are sinning against them by rejecting their intimate relationships.” In other words, non-affirming beliefs stand between LGBTs and God. Thus sayeth Matthew Vines.

The rest of her article deals with Vines’ attempt to twist Scripture to validate sexual behavior that is not permissible in Christianity.

Vines seems to want a lot of people to agree that the Bible somehow doesn’t forbid this sexual behavior so that the people who are doing it won’t feel bad about doing it. If he can just silence those who disagree and get a majority of people to agree, then the people who are doing these things will feel better.

Matthew Vines is annoyed that Bible-believing Christians expect homosexuals to work through their same-sex attractions, abstain from premarital sex, and then either remain chaste like me, or marry one person of the opposite sex and then confine his/her sexual behavior to his/her marriage. But how is that different than what is asked of me? I am single, and have opposite sex-attractions, but I am also expected to abstain from sex outside of marriage. I have two choices: either remain chaste or marry one woman for life, and confine my sexual behavior to that marriage. I’m not married, so I’ve chosen to remain chaste. If I have to exercise a little self-control to show God that what he wants from me is important to me, then I am willing to do that. I’m really at a loss to understand why so many people take sexual gratification as a given, rather than as an opportunity for self-denial and self-control. I am especially puzzled by sinful people demanding that other celebrate their sin – and using the power of the government now to compel others to celebrate their sin. Christianity is a religion where the founder prioritized self-sacrificial obedience above pleasure and fulfillment. You really have to wonder about people who miss that core element of Christianity.

My service to God is not conditional on me getting my needs met. And my needs and desires are no less strong than the needs of people who engage in sex outside the boundaries of Christian teaching. We just make different decisions about what/who comes first. For me, Jesus is first, because I have sympathy with Jesus for loving me enough to die in my place, for my sins. I am obligated to Jesus, and that means that my responsibility to meet expectations in our relationship comes above my desire to be happy and fulfilled. For Matthew, the sexual desires come first, and Scripture has to be reinterpreted in light of a desire to be happy. I just don’t see anything in the New Testament that leads me to believe that we should expect God to fulfill our desires. The message of Jesus is about self-denial, self-control and putting God the Father first – even when it results in suffering. I take that seriously. That willingness to be second and let Jesus lead me is what makes me an authentic Christian.

There is a good debate featuring Robert Gagnon and a gay activist in this post, so you can hear both sides.