Tag Archives: Piety

Non-Christian historian Bart Ehrman attended a Christian apologetics conference

Are we allowed to look at the Bible as a historical document?
Are we allowed to look at the Bible as a historical document?

My summaries of Bart Ehrman’s debates mock him for being a rigid Moody Bible Institute fundamentalist whose blind faith was shattered by 1) minor Bible difficulties, 2) disappointment that God allows good people to suffer, 3) wanting to look smart to his professors, and 4) the desire to make lots of money selling apostasy porn to the New York Times set. But maybe he is not as bad as I thought.

Consider this blog post in which Ehrman reports on his experiences at a recent apologetics conference, where he met with a few of the more effective and engaging evangelical scholars.

He writes:

I spent yesterday at a conservative evangelical apologetics conference outside of Chicago and, as you might imagine, I was the odd person out. But I was very well received, people were overwhelmingly gracious and receptive and openly grateful that I had come. There were jokes about being thrown into the lions’ den, but it didn’t really feel like it. It felt like I was speaking to a crowd that wanted to hear, respected what I said, and simply fundamentally disagreed. In particular there was a group of current Moody Bible Institute students there; really interesting, interested, and good humored, and we had a great time together.

What I was most interested in was how Christian apologetics – the intelligent “defense” of the claims of the faith – has changed in the many years since I was involved in the movement, shifted in ways I never would have imagined, very much away from our old fundamentalist assumptions and assertions into a far more reasonable and intellectually sustainable form of discourse that requires actual research and knowledge rather than hard-core theological assertion based on completely dubious premises.

[…]The issue at the conference were the “Contradictions” in the New Testament. How does one deal with apparent or real contradictions and still remain committed to an evangelical view of Scripture as inspired by God and in some sense “inerrant”?

[…]The discussions yesterday (well, most of them) were at a much, much higher academic/intellectual level than ones I’ve had, say, during a recent debate on the blog. I think some of the positions staked out yesterday were utterly, demonstrably, mind-bogglingly simply WRONG. But they were advanced with the kind of learning and historical knowledge that we simply didn’t see back in my apologetics days in the mid-1970s.

Roughly speaking I was hearing two positions, neither of them ones we were taught and advanced in the day (in my circles). One of the two strikes me as completely tenable, though again, only in a sense.

Our old position, back then, was that any contradiction in the New Testament Gospels (or the Bible, for that matter; but yesterday we were talking only about the Gospels) can in fact be reconciled if you look closely and deeply enough at the matter. ANY contradiction. To be sure, there may be places where you aren’t sure HOW to reconcile them, but in principle they are all reconcilable in one way or another.

And, as a corollary, everything the Bible says is literally true. There are no mistakes, of any kind, whatsoever, in the Bible.

[…]None of the three speakers yesterday has that view, even though they call the Bible inerrant and affirm that it is completely reliable. Their views strike me as odd – that they can admit there are, technically speaking, incorrect statements in the Bible but that it is still without error. But they consider my old view (no mistakes of any kind whatsoever) as a dated kind of fundamentalism that is simply not held by thinking Christians any more, and, even more interesting, that my objections to their views are rooted in fundamentalist views that I myself don’t accept but that I’m assuming in order to attack their alternative views. In other words, they think I’m kicking a dead horse.

Interesting.

And here are the two views that were presented:

One is indeed to “reconcile” them as best as possible; or, the term they appear to prefer, “harmonize” them: that is take the two texts that appear to contradict each other and show how they actually fit together, possibly in a complicated way, into a harmonized whole so that they round out and complement each other, rather than stand at odds with one another.

[…]The current view seems to be much more open to the possibility that there are places that we simply can’t figure it out, places that do appear to be contradictory. And here is the KICKER. When they (the evangelicals who take this view) admit there are apparent contradictions, then they say that the details are not important. What matters is the major message. The ultimate point. The big picture. The gist. The gist of what a passage is trying to teach is what is inspired and inerrant. Not the picayune details.

That is to say – a phrase you hear a lot in these circles – “the Bible is inerrant in what it affirms.” That is, it makes no mistakes in what what it is trying to teach.

So you might have a story in which Jesus heals someone, found, say, in both Matthew and Luke. There may be small contradictory details: in one he heals the person before he does this other thing, in the other he heals the person after he does the other thing. Small discrepancy. But the story is not trying to teach *when* Jesus did the miracle. It’s trying to teach that he did the miracle. And it is inerrant about that. He *did* do the miracle.

We never ever would have allowed that back in my days at Moody Bible Institute. But it’s becoming a thinking-person’s view among evangelicals who believe in the inerrancy of the Bible, apparently.

But the other change – the second position – strikes me as even more significant, a real step toward traditional scholarship, which tries to explain WHY there are contradictions, and then goes on to say that since we know why they are there, they are not really contradictions.

The reason I am posting this is because we are facing a problem in the church, the problem of massive numbers of young people leaving Christianity:

Christianity continues to decline among U.S. adults as the number of adults identifying as “nothing in particular” increases, Pew Research Center found.

The number of American adults who describe themselves as Christian dropped 12 percentage points over the past decade and the number of both Protestants and Catholics in the U.S. has dropped, according to Pew Research data released Thursday.

Surveys Pew conducted over the phone between 2018 and 2019 found 65% of American adults describe themselves as Christian. Meanwhile, 26% of American adults identify as atheist, agnostic or “nothing in particular,” a number that increased from 17% in 2009.

“The data shows that the trend toward religious disaffiliation documented in the Center’s 2007 and 2014 Religious Landscape Studies, and before that in major national studies like the General Social Survey (GSS), has continued apace,” according to Pew.

I was recently at the National Conference on Christian Apologetics, where I saw a debate featuring Michael Licona. Licona is an informed historian who published a book with Oxford University Press about differences in the gospels and the genre of ancient biography.

A video of the debate is here:

Licona argues that ALL ancient authors used “compositional devices” such as “time compression”, which would explain the differences between the gospel accounts. These compositional devices are found in the works of other authors of that period. Most people I polled in the audience liked both debaters, but they thought that Mike Licona won. Licona also emphasized over and over, in his speech, how questions about contradictions, gospel authorship, etc. do not undermine the core of Christianity, which is the bodily resurrection of Jesus. This is important, because even questions about peripheral issues should not affect the core, which is on solid historical grounds.

I think Ehrman’s post shows why apologetics is important for having productive conversations with non-Christians about the Christian worldview. Remember what happened to Antony Flew when someone took the time to share the evidence for a cosmic beginning and fine-tuning and origin of life with him. Bye-bye atheism. This is how the world really works – evidence is important to finding truth. Evangelism works best when we use reason and evidence to make our case that the Christian worldview is true.

We are living in a time when belief in God has been boosted by significant discoveries in the realm of science: origin of the universe, fine-tuning, habitability, origin of life, Cambrian explosion, molecular machines, etc. We have amazing work coming out of philosophers of religion like Alvin Plantinga, William Lane Craig, J.P. Moreland, etc. And now we are seeing ground-breaking, high-quality work coming out of scholars like Richard Bauckham, N.T. Wright, Craig Keener, and Michael Licona. When is the church going to realize the importance of scholarly research for evangelism?

Is the Big Bang cosmology a theistic or atheistic theory of cosmic origins?

Christianity and the progress of science
Christianity and the progress of science

Dr. Michael Strauss is a practicing particle physics employed as a professor at University of Oklahoma. He does research in particle physics at CERN, a large hadron collider. It’s safe to assume that he knows something about experimental physics.

Here’s what he writes about Christians and the Big Bang at his new blog:

When my children were young, I would often drive to the home of the person babysitting my kids, usually a young teenage girl, pick her up, then drive her back to my house.  In the car I would ask questions about her interests or her school.  In addition, I would sometimes ask a question that intrigued me since I am a scientist and a Christian, “Do you think the Big Bang is a theistic theory or an atheistic theory?”  Now that question is not on most people’s list of babysitter interview questions, but I was interested to know their answer even though it would not affect their monetary tip. Every time I asked this question I always got the same answer, that the Big Bang is an atheistic theory.  This is just one example of the fact that many kids growing up in an evangelical church environment have the perception that the Big Bang is an idea which removes God as the creator.  It seems that many Christians may disdain the Big Bang.

Subsequent conversations with people of all ages have shown me that many individuals (1) don’t really understand what the Big Bang is, (2) don’t know the scientific evidence for the Big Bang, and (3) don’t comprehend the theistic significance of the Big Bang.   So let’s explore these ideas a little bit.

Here is his overview of the scientific evidence for the Big Bang:

There are three primary observations that are best explained by the Big Bang.  First, the universe is expanding so that it must have had a beginning of expansion in the past.  Second, because the universe was once very hot, we can still see the remnants of that heat in the Cosmic Microwave Background (CMB) radiation.  The latest measurements of the CMB spectrum made by the Planck satellite (shown above) agrees almost perfectly with theoretical calculations using the standard Big Bang cosmological model (see the plot at the end of this post).  Third, the theory predicts the amount of primordial light elements that should have been created in the first few minutes of the Big Bang, like hydrogen and helium.  Again the observations and the theoretical calculations align almost exactly.   A few other observations are supported by Big Bang predictions, like the distribution of galaxies and primordial gas.  The agreement between what we measure and what is expected from a Big Bang is so remarkable that just about all scientists accept the Big Bang as the origin of our universe, despite its implication that the universe had a beginning.

Does this scientific evidence support theism, or atheism?

Because we don’t have any observations that tell us exactly what happened “in the beginning” of our universe, we can only speculate.  But let me point out the obvious.  All of the observations we do have, and all the theoretical calculations, and even some projective calculations like the Borde-Guth-Vilenkin theorem… give credence to the conclusion that all of the space, time, matter, and energy of this universe had a beginning.  The Big Bang is a misnomer for it is not some kind of explosion since there was nothing that existed to explode.  It is the origin of the universe.  So if this universe had a beginning, then the cause of the universe can not be a part of the universe.  The cause must be transcendent, like the Christian idea of God.  Is the fact that all the evidence points to our universe having a transcendent cause proof for God?  No, but it is extremely powerful evidence.  If one hundred years ago you had predicted that scientists would obtain unambiguous evidence about the history of the universe for 13.8 billion years, all of its lifetime except the first fraction of a second, and that all of the evidence would point to an actual beginning consistent with a transcendent cause, I don’t think anyone would have taken you seriously.  But that is exactly what has happened.  Theists could not have outlined a better scenario to support theism.  The scientific facts are completely consistent with the statement, “In the beginning God created the heavens and the earth.”

I know how I account for this scientific discovery in my worldview: a non-physical mind that existed eternally created the physical universe at time t=0. But how do atheists, who can only explain the world by appealing to matter, explain the origin of matter itself?

Here’s Oxford University professor of physical chemistry (and atheist) Peter Atkins explaining how he grounds the Big Bang cosmology:

Easy! Nothing actually exists, according to Peter Atkins.

What about a theoretical physicist, like Lawrence Krauss? Well, he just redefines the nothing that causally preceded the origin of the universe so that it is actually something. Pure speculation, and it goes against the experimental scientific evidence we have. Exactly what you’d expect from a man who wrote a book about “the physics of Star Trek”.

Each of us has to come to terms with this scientific evidence. What could have caused the beginning of the universe? It can’t be matter, because this was the beginning of all the matter in the universe. It has to be a mind.

Although most theists have no problem with this scientific evidence, atheists really hate it. When I tell them about this evidence, they tell me that in a few years or decades, all the evidence for a beginning we have now will have gone away. “How do you know that?” I ask. We have faith” they reply. I don’t think anyone should deny the objective reality we all share just because it’s what they want to believe.

Ben Shapiro promotes books that challenge atheism and naturalistic evolution on his podcast

Come here, Mr. Dragon, I want a word with you
Come here, Mr. Dragon, I want a word with you

So, I was listening Ben Shapiro’s podcast, and he mentioned how he had been reading Stephen C. Meyer’s “Signature in the Cell”, which makes the case for intelligent design in the origin of the first living system. Dr. Meyer is a Christian, and got his PhD from Cambridge University. His work is the most effective statement of the case for intelligent design. His second book, “Darwin’s Doubt”, strengthens his argument for intelligent design by discussing the sudden origin of body plans in the fossil record.

Ben also mentioned that he was reading agnostic biologist Michael Denton’s book “Evolution: Still a Theory in Crisis”, which is a comprehensive argument against naturalistic evolution. If that were not enough, he has previously mentioned reading “On Guard: Defending Your Faith with Reason and Precision” by Dr. William Lane Craig, and Ed Feser’s book “Five Proofs of the Existence of God”. He’s already had Ed Feser on his podcast, and William Lane Craig was mentioned as a future guest.

I posted this good news on my Facebook page and declared something like: 1) “Wow! Isn’t it great that this Jewish conservative thinker is publicizing arguments to his audience that will help people explore belief in God, and evaluate naturalistic evolution?” and 2) “I wish that more Christians were reading these books, and that pastors in the churches encouraged Christians to read them, too”.

In a later dialog, I also mentioned how good it was for Jordan Peterson to have tweeted an article about the minimal facts case for the resurrection of Jesus to his massive audience. Peterson also had a dialog with William Lane Craig where Dr. Craig presented his arguments for Christianity. Many people went to that dialog to hear Dr. Peterson, but they came away having heard the arguments of Dr. Craig – the most able defender of Christianity today. I considered both the tweet and the dialog to be good things, because any time evidence for the Christian worldview is promoted to large audiences, it is good for the Kingdom of God. Most people haven’t heard of this evidence, and they are settling these important questions based on their feelings, or what the popular culture tells them. It is good for people who are still deciding the big questions to know that there is real evidence to evaluate before they decide.

Two women disagreed

Imagine my surprise when two Christian women I was friends with on Facebook disapproved of my two observations.

The first one said this exactly:

“What difference does it make if he has all the knowledge in the world and not Christ? Maybe I’m missing something?”

And the second one is even worse than the first:

“What good is the evidence, though, if people remain in unbelief toward Jesus, as Peterson and Shapiro do.”

Does the Bible support the use of evidence?

As I blogged before, the Bible records believers in God using evidence to convince non-believers from the start through to the finish. Whether it’s the miracles of Moses, Elijah on Mount Carmel, or Jesus’ miracles, or the resurrection, you can barely find a page where evidence is not being presented to non-believers in order to get them to believe. That is God’s approach, it’s seen in Jesus offering “the Sign of Jonah” (his resurrection) to unbelievers. These people were not saved FIRST. Evidence was presented to them FIRST. Evidence was part of God’s saving initiative in the lives of these non-believers. They were expected to evaluate and respond to the evidence when it was presented to them.

Why did they say it?

So then why not get excited when influential people promote resources filled with evidence relevant to the big questions of life?

First, some people think of Christianity as being about themselves. One Christian woman I worked for once told me why she wouldn’t read books about apologetics: “there’s enough unhappiness in the world already, I’m sure God doesn’t want me to do anything that would make me feel unhappy”. This woman was a troop leader for the “Calvinettes”, the Reformed equivalent of the Girl Scouts. She saw Christianity as being about her, and her feelings. Any expectations, responsibilities, obligations, etc. in the Bible could easily be dismissed, because she knew (from her feelings) that God would never want her to do anything that would make her feel unhappy.

Her view was: “Who cares about those people over there in the university, in Hollywood, in government, and in the Supreme Court, who are discussing whether God exists and whether evolution is true? I shouldn’t have to do any work to convince them that the Christian worldview is correct about these big questions.” It doesn’t matter to some people whether Christianity is respected as a “live option” in the marketplace of ideas. It doesn’t matter whether the rationality of the Christian worldview is diminished in the culture. They don’t care about being ready with an answer to questions from college professors, co-workers, and children. God’s concern for the universe begins and ends with their happiness.

There are conversations going on out there in the culture about big questions. How did the universe begin? Does God exist? How did life begin? Is there life after death? Is anything really right or wrong? We should read good books in order to know how to participate in those conversations with non-Christians. And we should rejoice when  influential non-Christians recommend those books to people still leaning and deciding those big questions.

Positive arguments for Christian theism

Stop telling women that God will give them husbands later if they delay marriage now

Man helping a woman with proper handgun marksmanship
Man helping a woman with proper handgun marksmanship

Dalrock blogged a splendid post about people who claim that there is a shortage of “good men”. He says that if there really were a shortage of good men, then people who want women to actually get married would be telling women not to delay marriage, but to instead get serious about marrying early, when their ability to attract husband candidates is at its peak.

Dalrock writes:

We can see the same pattern in Dr. John Piper’s recent post Why Are Women More Eager Missionaries?*  Piper explains that missionary work has become a pink ghetto:

…the actual situation among most evangelical faith missions is that between 80–85% of all single missionaries are women. It is a rare thing, like two out of every ten, for a single man to make missions his life’s vocation, which results in the overall statistics being that one-third of those in evangelical world missions are married men, one-third are married women, and 80 percent of the last third are single women. Which means that something just less than two-thirds of the total missionary force are women.

Piper’s main concern with the post however is not that there aren’t enough single men doing missionary work, but that women who choose this field aren’t marrying as they would like.  Piper complains that the problem for husband hunting missionary women is really an exacerbated version of the same problem all Christian women have, and that is an overall lack of marriageable Christian men…

I’ll save you the quotation of Piper, but his reason why missionary women struggle to find husbands is – SHOCK! – that Christian men refuse to man up. I.e – Piper believes that women can’t find husbands because men are not ready and willing to marry.

More:

But if Piper actually believed… that there was a severe shortage of husband material men, he would focus his attention on helping the women reading navigate this incredibly difficult situation.  Overseas mission work may feel empowering for young women, but (according to Piper) single women going into the mission field are greatly handicapping their prospects in an already bleak field.  His advice to young women would be to choose which was truly more important to them, being a missionary or finding a husband.

If Piper really believed that there were a shortage of marriage-minded, marriage-capable Christian men, then Piper would be counseling women who genuinely want to marry to make marriage a priority when they are younger, prettier and more fertile. Some women say that they want to get married “some day”. But the hidden truth is often that they just want to delay marriage in order to have fun and thrills, until they get tired of it. And then they just expect a suitable man to show up right when they need one. But do men want to marry a 35-year-old woman when they are 40 as much as they want to marry a 23-year-old woman when they are 25?

More Dalrock:

Piper even tells a story which would be a perfect way to teach this lesson.  He describes a single woman named Gladys Aylward who went to a place where she found no marriageable men, and then blamed single men for not following her and proposing marriage:

“Miss Aylward talked to the Lord about her singleness. She was a no-nonsense woman in very direct and straightforward ways and she asked God to call a man from England, send him straight out to China, straight to where she was, and have him propose to me.” I can’t forget the next line. Elisabeth Elliot said, “With a look of even deeper intensity, she shook her little bony finger in my face and said, ‘Elisabeth, I believe God answers prayer. And he called him.’” And here there was a brief pause of intense whisper. She said, “‘He called him, and he never came.’”

Now, that experience, I would guess, is not unique to Gladys Aylward.

If Piper really believed that Christian husbands were scarce, he would be sharing this anecdote to warn young women of the foolishness of moving away from the pool of men they hope to choose a husband from and then expecting God to send the man of their choosing across the world to propose.  If we were in a culture of scarcity of good men, this would be the obvious lesson from this story.  But we live in an age with unshakable confidence that good men are not only available all around us, but will always be abundant.  If Piper believed that the husband Miss Aylward was praying for was surrounded by real life English women eager to win him as a husband, this story wouldn’t be complaining about why he didn’t drop everything, fly to China, and propose to a woman he had never met.  If Piper believed that the man was sought after as a husband in England, he would be pointing out the foolishness of Miss Aylward flying off to China and then wondering why a man she had never met didn’t show up to propose once she decided she wanted to marry.

Miss Aylward either needed to accept that being a missionary in a secular country meant not marrying, or she needed to focus on marriage first when she was attractive to men as a life partner. Many women are propositioned for sex after they hit their mid-30s, but few of them are asked to marry. This is because men need women more when they are just starting out in their careers than when they are established in their careers.

Many women have no appreciation of how investing in a husband early causes him to be loyal to her when she is older. Women think that a husband will show up when she is ready, and be loyal to her even though she was absent during the hardships of the first decade of his career. A woman can do a lot of good for a man when he is starting out in his career and trying to save money for a house. But when those years have passed, the man’s ability to work and save have been largely set – without anyone’s help. If he went through those years single, then he typically will have earned less and saved less than a married man, because he did it without a wife’s support. Men do better in their careers and finances when they have a wife’s support. Especially in the early career, which is more stressful because of the lack of work experience. If a woman wants a man to be faithful and loyal, then she needs to choose a man who needs her, and invest in him using her youth and beauty to support him during his critical 20s and early 30s. Men respond to support during the critical years with lifelong fidelity and loyalty.

By the way, for an explanation of why men prefer not to be missionaries, read this post on Deeper Strength blog.

Stop telling women that God will give them husbands later if they delay marriage now

Man helping a woman with proper handgun marksmanship
Man helping a woman with proper handgun marksmanship

Dalrock blogged a splendid post about people who claim that there is a shortage of “good men”. He says that if there really were a shortage of good men, then people who want women to actually get married would be telling women not to delay marriage, but to instead get serious about marrying early, when their ability to attract husband candidates is at its peak.

Dalrock writes:

We can see the same pattern in Dr. John Piper’s recent post Why Are Women More Eager Missionaries?*  Piper explains that missionary work has become a pink ghetto:

…the actual situation among most evangelical faith missions is that between 80–85% of all single missionaries are women. It is a rare thing, like two out of every ten, for a single man to make missions his life’s vocation, which results in the overall statistics being that one-third of those in evangelical world missions are married men, one-third are married women, and 80 percent of the last third are single women. Which means that something just less than two-thirds of the total missionary force are women.

Piper’s main concern with the post however is not that there aren’t enough single men doing missionary work, but that women who choose this field aren’t marrying as they would like.  Piper complains that the problem for husband hunting missionary women is really an exacerbated version of the same problem all Christian women have, and that is an overall lack of marriageable Christian men…

I’ll save you the quotation of Piper, but his reason why missionary women struggle to find husbands is – SHOCK! – that Christian men refuse to man up. I.e – Piper believes that women can’t find husbands because men are not ready and willing to marry.

More:

But if Piper actually believed… that there was a severe shortage of husband material men, he would focus his attention on helping the women reading navigate this incredibly difficult situation.  Overseas mission work may feel empowering for young women, but (according to Piper) single women going into the mission field are greatly handicapping their prospects in an already bleak field.  His advice to young women would be to choose which was truly more important to them, being a missionary or finding a husband.

If Piper really believed that there were a shortage of marriage-minded, marriage-capable Christian men, then Piper would be counseling women who genuinely want to marry to make marriage a priority when they are younger, prettier and more fertile. Some women say that they want to get married “some day”. But the hidden truth is often that they just want to delay marriage in order to have fun and thrills, until they get tired of it. And then they just expect a suitable man to show up right when they need one. But do men want to marry a 35-year-old woman when they are 40 as much as they want to marry a 23-year-old woman when they are 25?

More Dalrock:

Piper even tells a story which would be a perfect way to teach this lesson.  He describes a single woman named Gladys Aylward who went to a place where she found no marriageable men, and then blamed single men for not following her and proposing marriage:

“Miss Aylward talked to the Lord about her singleness. She was a no-nonsense woman in very direct and straightforward ways and she asked God to call a man from England, send him straight out to China, straight to where she was, and have him propose to me.” I can’t forget the next line. Elisabeth Elliot said, “With a look of even deeper intensity, she shook her little bony finger in my face and said, ‘Elisabeth, I believe God answers prayer. And he called him.’” And here there was a brief pause of intense whisper. She said, “‘He called him, and he never came.’”

Now, that experience, I would guess, is not unique to Gladys Aylward.

If Piper really believed that Christian husbands were scarce, he would be sharing this anecdote to warn young women of the foolishness of moving away from the pool of men they hope to choose a husband from and then expecting God to send the man of their choosing across the world to propose.  If we were in a culture of scarcity of good men, this would be the obvious lesson from this story.  But we live in an age with unshakable confidence that good men are not only available all around us, but will always be abundant.  If Piper believed that the husband Miss Aylward was praying for was surrounded by real life English women eager to win him as a husband, this story wouldn’t be complaining about why he didn’t drop everything, fly to China, and propose to a woman he had never met.  If Piper believed that the man was sought after as a husband in England, he would be pointing out the foolishness of Miss Aylward flying off to China and then wondering why a man she had never met didn’t show up to propose once she decided she wanted to marry.

Miss Aylward either needed to accept that being a missionary in a secular country meant not marrying, or she needed to focus on marriage first when she was attractive to men as a life partner. Many women are propositioned for sex after they hit their mid-30s, but few of them are asked to marry. This is because men need women more when they are just starting out in their careers than when they are established in their careers.

Many women have no appreciation of how investing in a husband early causes him to be loyal to her when she is older. Women think that a husband will show up when she is ready, and be loyal to her even though she was absent during the hardships of the first decade of his career. A woman can do a lot of good for a man when he is starting out in his career and trying to save money for a house. But when those years have passed, the man’s ability to work and save have been largely set – without anyone’s help. If he went through those years single, then he typically will have earned less and saved less than a married man, because he did it without a wife’s support. Men do better in their careers and finances when they have a wife’s support. Especially in the early career, which is more stressful because of the lack of work experience. If a woman wants a man to be faithful and loyal, then she needs to choose a man who needs her, and invest in him using her youth and beauty to support him during his critical 20s and early 30s. Men respond to support during the critical years with lifelong fidelity and loyalty.

By the way, for an explanation of why men prefer not to be missionaries, read this post on Deeper Strength blog.

And one last point. I have known 3 women missionaries, and many women who thought about becoming short-term missionaries. In every case the women had grown up as Christians, and then gone wild in their 20s with alcohol and promiscuity. And they saw missions work as a fun and thrilling way to “atone” for their wild past. Another reason for Christian men to be skeptical of women missionaries.