Tag Archives: Theology

What does the Bible say about capital punishment?

Note: This post has a twin post which talks about the evidence against capital punishment from science.

First, let’s take a look at what the Bible says in general about capital punishment, using this lecture featuring eminent theologian Wayne Grudem.

About Wayne Grudem:

Grudem holds a BA from Harvard University, a Master of Divinity from Westminster Theological Seminary, and a PhD from the University of Cambridge. In 2001, Grudem became Research Professor of Bible and Theology at Phoenix Seminary. Prior to that, he had taught for 20 years at Trinity Evangelical Divinity School, where he was chairman of the department of Biblical and Systematic Theology.

Grudem served on the committee overseeing the English Standard Version translation of the Bible, and in 1999 he was the president of the Evangelical Theological Society. He is a co-founder and past president of the Council on Biblical Manhood and Womanhood. He is the author of, among other books, Systematic Theology: An Introduction to Biblical Doctrine, which advocates a Calvinistic soteriology, the verbal plenary inspiration and inerrancy of the Bible, the body-soul dichotomy in the nature of man, and the complementarian (rather than egalitarian) view of gender equality.

The MP3 file is here.

A PDF sermon outline is here.

Topics:

  • what kinds of crimes might require CP?
  • what did God say to Noah about CP?
  • what does it mean that man is made in the image of God?
  • is CP just about taking revenge?
  • what does CP say about the value of human life?
  • does CP apply to animals, too?
  • could the statements supporting CP be understood as symbolic?
  • one purpose of CP is to protecting the public
  • another purpose of CP is to deter further wrongdoing
  • but the Biblical purpose of CP is to achieve justice by retribution
  • does the Pope make a good argument against CP?
  • what is the role of civil government in achieving retribution?
  • do people in Heaven who are sinless desire God to judge sinners?
  • should crimes involving property alone be subject to CP?
  • is the Mosaic law relevant for deciding which crimes are capital today?
  • should violent crimes where no one dies be subject to CP?
  • is CP widespread in the world? why or why not?
  • what are some objections to CP from the Bible?
  • how do you respond to those objections to CP?
  • should civil government also turn the other cheek for all crimes?
  • what is the “whole life ethic” and is it Biblical?
  • what do academic studies show about the deterrence effect of CP?
  • how often have innocent people been executed in the USA?
  • should there be a higher burden of proof for CP convictions?

You can find more talks by Wayne Grudem here.

What about the woman caught in adultery?

Some people like to bring up the woman caught in adultery as proof that Jesus opposed capital punishment. But that passage of the Bible was added much later after the canon was decided.

Daniel B. Wallace is an eminent New Testament scholar who also teaches at Dallas Theological Seminary, an extremely conservative seminary.

About Dr. Wallace:

Dr. Daniel B. Wallace

  • Professor of New Testament Studies
  • B.A., Biola University, 1975; Th.M., Dallas Theological Seminary, 1979; Ph.D., 1995.

Dr. Wallace influences students across the country through his textbook on intermediate Greek grammar. It is used in more than two-thirds of the nation’s schools that teach that subject. He is the senior New Testament editor of the NET Bible and coeditor of the NET-Nestle Greek-English diglot. Recently his scholarship has shifted from syntactical and text-critical issues to more specific work in John, Mark, and nascent Christology. However he still works extensively in textual criticism, and has founded The Center for the Study of New Testament Manuscripts, an institute with an initial purpose to preserve Scripture by taking digital photographs of all known Greek New Testament manuscripts. His postdoctoral work includes work on Greek grammar at Tyndale House in Cambridge and textual criticism studies at the Institut für Neutestamentliche Textforschung in Münster.

And Dr. Wallace writes about the passage in John on Bible.org.

Excerpt:

One hundred and forty years ago, conservative biblical scholar and Dean of Canterbury, Henry Alford, advocated a new translation to replace the King James Bible. One of his reasons was the inferior textual basis of the KJV. Alford argued that “a translator of Holy Scripture must be…ready to sacrifice the choicest text, and the plainest proof of doctrine, if the words are not those of what he is constrained in his conscience to receive as God’s testimony.” He was speaking about the Trinitarian formula found in the KJV rendering of 1 John 5:7–8. Twenty years later, two Cambridge scholars came to the firm conclusion that John 7:53–8:11 also was not part of the original text of scripture. But Westcott and Hort’s view has not had nearly the impact that Alford’s did.

For a long time, biblical scholars have recognized the poor textual credentials of the story of the woman caught in adultery (John 7:53–8:11). The evidence against its authenticity is overwhelming: The earliest manuscripts with substantial portions of John’s Gospel (P66 and P75) lack these verses. They skip from John 7:52 to 8:12. The oldest large codices of the Bible also lack these verses: codex Sinaiticus and Vaticanus, both from the fourth century, are normally considered to be the most important biblical manuscripts of the NT extant today. Neither of them has these verses. Codex Alexandrinus, from the fifth century, lacks several leaves in the middle of John. But because of the consistency of the letter size, width of lines, and lines per page, the evidence is conclusive that this manuscript also lacked the pericope adulterae. Codex Ephraemi Rescriptus, also from the fifth century, apparently lacked these verses as well (it is similar to Alexandrinus in that some leaves are missing). The earliest extant manuscript to have these verses is codex Bezae, an eccentric text once in the possession of Theodore Beza. He gave this manuscript to the University of Cambridge in 1581 as a gift, telling the school that he was confident that the scholars there would be able to figure out its significance. He washed his hands of the document. Bezae is indeed the most eccentric NT manuscript extant today, yet it is the chief representative of the Western text-type (the text-form that became dominant in Rome and the Latin West).

When P66, P75, Sinaiticus, and Vaticanus agree, their combined testimony is overwhelmingly strong that a particular reading is not authentic. But it is not only the early Greek manuscripts that lack this text. The great majority of Greek manuscripts through the first eight centuries lack this pericope. And except for Bezae (or codex D), virtually all of the most important Greek witnesses through the first eight centuries do not have the verses. Of the three most important early versions of the New Testament (Coptic, Latin, Syriac), two of them lack the story in their earliest and best witnesses. The Latin alone has the story in its best early witnesses.

[…]It is an important point to note that although the story of the woman caught in adultery is found in most of our printed Bibles today, the evidence suggests that the majority of Bibles during the first eight centuries of the Christian faith did not contain the story. Externally, most scholars would say that the evidence for it not being an authentic part of John’s Gospel is rock solid.But textual criticism is not based on external evidence alone; there is also the internal evidence to consider. This is comprised of two parts: intrinsic evidence has to do with what an author is likely to have written; transcriptional evidence has to do with how and why a scribe would have changed the text.

Intrinsically, the vocabulary, syntax, and style look far more like Luke than they do John. There is almost nothing in these twelve verses that has a Johannine flavor. And transcriptionally, scribes were almost always prone to add material rather than omit it—especially a big block of text such as this, rich in its description of Jesus’ mercy. One of the remarkable things about this passage, in fact, is that it is found in multiple locations. Most manuscripts that have it place it in its now traditional location: between John 7:52 and 8:12. But an entire family of manuscripts has the passage at the end of Luke 21, while another family places it at the end of John’s Gospel. Other manuscripts place it at the end of Luke or in various places in John 7.

The pericope adulterae has all the earmarks of a pericope that was looking for a home. It took up permanent residence, in the ninth century, in the middle of the fourth gospel.

As this debate between Peter Williams and Bart Ehrman shows, there are only TWO disputed passages in the entire NT that are theologically significant. The long ending of Mark and this adultery passage. A good case can be made for the long ending of Mark, but it’s best not to assume it in a debate. The adultery passage is practically impossible to defend as authentic. Dr. Wallace talks about both passages in this Parchment & Pen article. Wallace has also debated Bart Ehrman in the Greer-Heard Forum. What that debate showed is that the New Testament text is actually quite reliable except for those two passages, but it’s important to be honest about the two places that are not well supported.

Mary Jo Sharp asks: what is the solution to the problem of evil?

Hard Questions, Real Answers
Hard Questions, Real Answers

I saw that Roger Sharp had tweeted this post from Confident Christianity on Twitter. It’s Mary Jo’s book review of William Lane Craig’s chapter on the problem of evil, taken from his book “Hard Questions, Real Answers“. I highly recommend that book, even for beginners, and the second edition has chapters on abortion, homosexuality and exclusive salvation.

Excerpt:

In Hard Questions, Real Answers, Craig organizes the problem of evil into two categories: the internal and external problem. The internal problem of evil addresses the premises that are consistent within the Christian worldview; analyzing whether the Christian worldview, itself, is based on inconsistent beliefs. The external problem of evil concentrates on whether or not the Christian worldview is adequate to explain evil; focusing on premises Christians would not necessarily commit to as tenet of Christian theism, but would generally recognize as true. Craig explains, “The first approach tries to expose an inner tension within the Christian worldview itself; the second approach attempts to present evidence against the truth of the Christian worldview.”

Craig further breaks down the internal problem into two areas: the logical problem and the probabilistic problem. The logical problem states that it is illogical for both God and evil to coexist. Craig asserts that this argument is seriously flawed, because there is no reason to think that God and evil are logically incompatible.There are no overt contradictions between them. He demonstrates that it can be proven God and evil are actually logically consistent, “So long as it is even possible that God has morally sufficient reasons for permitting evil, it follows that God and evil are logically consistent.”

The probabilistic argument states that it is highly improbable that both God and evil exist. Craig makes three major points regarding the probabilistic argument. First, relative to the full range of evidence available, God’s existence is probable. The probabilistic argument relies on God’s existence being improbable strictly in relation to evil, which could appear as a solid argument. However, in light of all the evidence for God, the probability of his existence far outweighs the probability against. Second, we are not in the best position to discern whether God has morally sufficient reasons for permitting the evil that occurs. We are finite beings who are attempting to understand an infinite God. Obviously, we will experience some deficiency here. Third, the doctrines of Christianity increase the probability that God and evil coexist. One of the most important areas Craig addresses on this point is, according to Christian doctrine, happiness is not the chief purpose of life; rather, it is the knowledge of God. God’s role is not to provide a comfortable world for his “human pets.” The relationship between humanity and God is much deeper than this surface view of mankind’s happiness. Innocent human suffering can provide a “deeper dependency and trust in God,” which the Bible describes as true fulfillment: “His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness” (2 Peter 1:3).

And more:

This past year, a friend of mine, David, debated an atheist on the intellectual problem of evil. David answered nearly every single philosophical argument the atheist offered; however, the end result was not what I expected. Instead of conceding any of the philosophical arguments (intellectual problem of evil), the atheist began to singularly argue from the emotional problem of evil. From the review on the Answering Infidelswebsite,

Throughout the debate, David Wood and John Loftus approached the problem of evil from two different aspects. Wood adhered to the formal argument and explained that an argument from animal and human suffering cannot negate the theistic worldview. Loftus, however, kept reverting back to examples of suffering, almost as if he expected Wood to give an explanation for each instance of suffering. However, the argument from evil, to be an argument, must include adherence to the formal argument: otherwise, the experiential side, which is subjective to each person, will just create a convoluted mess of argumentation. On several occasions, Loftus had to avert the original question just to continue to argue against Wood.

The intellectual problem, once answered, did not negate the atheist’s commitment to the emotional problem of evil. David’s debate was a poignant illustration of how the emotional problem can be the root of skepticism; a point we, as Christians, must be sensitive to when dealing with objections from evil. And if we find the skeptic at this point, we “must proceed very cautiously” with the person who is experiencing the emotional problem of evil.

Very good post. A lot of people get disappointed with God because of evil, and sometimes it’s just simple stuff like expecting God to help them to find their cricket bat or something silly like that. Just keep this in mind. Don’t just answer the problem, be aware of the mistaken view of God as Happy-Clappy Santa Claus that is lurking under the surface of the objection.

Rejecting God because he doesn’t make us happy

Often, when people say “God doesn’t prevent suffering”, what they really mean is that God didn’t meet their personal expectations for making them happy. Atheist Lewis Wolpert said in his debate with William Lane Craig that God didn’t help him find his cricket bat so he became an atheist.

Other atheists say , “God doesn’t prevent poverty”, but what they really mean is that God didn’t give them an emergency bailout when they acted irresponsibly. Just read my post on Dan Barker: this is not at all out of the ordinary. Other people dump God when they rush a romantic relationship forward on feelings with a non-Christian and it fails. Bye-bye God.

I just think that this is something we should be aware of when people push the problem of evil. You just have to tell them that God is not their butler or their mommy. Life isn’t like that. And if we knew God, and reflected on the suffering of Jesus in obedience, we wouldn’t expect life to be Heaven on Earth. If it wasn’t for Jesus, then it won’t be for us, either. I am not sure exactly how to respond to this caricature of God, but telling the story of Jesus and how teh Father let Jesus suffer in order to do good things and to learn obedience and endurance is good.

Does anyone have a really good story about a Christian who persisted through suffering and came to know God more fully, and serve him better? That would be a good response to this. Craig has one in the book chapter about the woman who is sick. There is evidential value for apologetics in someone who has suffered but who has nevertheless managed to keep their faith intact. If anyone has a good story I can link to on this, send it to me.

Learn more

I’ve written a comprehensive post on the problem of evil here, in case you guys want to learn more about it. And you can listen to a good debate on the problem of evil here, between William Lane Craig and Walter Sinnott-Armstrong, who is a VERY good atheist and knows what he is talking about. Their debate was made into a book published by Oxford University Press. I don’t rally recommend BUYING it because it is expensive, for a paperback. But you can read this debate between William Lane Craig and Kai Nielsen FOR FREE instead.

Where are all the Christian women? Are Christian women ready for marriage?

I have noticed some very alarming things about single Christian women lately, and I want to write about some of them.

I think that the main thrust of courting from the man’s perspective is that you want to 1) communicate your plan to make the marriage and the children have a positive impact for Christ and his kingdom, 2) you want to demonstrate that you understand the needs of women and that you are capable of meeting those needs, especially the needs for love and companionship, 3) that you understand the roles of a man and you have made preparations and decisions to be ready to fulfill those roles, and 4) you want to ask the kinds of questions that will allow you to ensure that the woman you are courting is ready to fulfill her roles – because she has also made preparations and good decisions.

Well, the problem I wanted to talk about has to do with objective 1). I have communicated my plan to many women and I find that there are particular parts where they resist. The main thing I would like to do is to have four children who all go into different interesting fields and make an impact for Christ. Here are some of the areas I think would be most useful:

  • cosmologist or astrophysicist
  • biochemist/bioinformatics
  • economist to research marriage and parenting
  • lawyer to join the Alliance Defense Fund

The goal here is that the children will be able to pursue their field of study without being persecuted by secular leftists, and be able to earn a living, and be able to make a contribution in an area that matters.

So what I normally do is lay out this plan to the woman and then see if she is supportive and helpful and starts to take action to help with that. But I have had some alarming reactions and I want to talk about some of those below.

1) Several women have told me that children can have as much impact for Christ as a ballet dancer or poet as they could as a Chief Justice of the Supreme Court or as a President. The part of this objection that I find most alarming is not that it is obviously false, but that my authority to lead, which is secured by my role as provider and saver of money, is being denied. I am still expected to bring savings and income into the family, but without any of the decision making authority about how hard the children should study and what fields they should be steered towards.

For me, the whole point of getting married is to serve the Lord – and if my plans to serve are threatened by marriage, then I will not do it. I would rather use the fortune I have to make donations to individual events than to be married and have those resources wasted on ballet dancers and poets. Further on this point about education and careers, I feel that one of the things that a man struggles with is the fear that his children will not be able to grow up and be prosperous and independent in the world. I especially worry that they will feel pressure to compromise their faith because of financial concerns.

Many people think that there is this Santa Claus in the sky who will magically provide money no matter how reckless they are – but I don’t think God is like that. I think he values stewardship, wisdom and prudence – and that’s what I intend to teach my children. I want my children to have enough money so that they can be independent of the state, and resilient against peer pressure. I see many many people who get degrees in fields where they fall under pressure to adopt viewpoints that are non-Christian simply because of financial concerns. Money matters a lot to keeping your convictions, especially when you get married and have children – it’s something that needs to be planned for.

I am afraid of getting overruled by someone who thinks that the world is a safe place for Christians, or that any field is as good as any other for serving Christ. There is a reason why people know who William Lane Craig and Michele Bachmann are – they have the skills. But what I am seeing from Christian women is that Christianity can be reduced to just reading the Bible, singing in church and praying to hear the voice of their emotions. (Which they call the voice of God) There is no thought being put into how to make children achieve at a high level by setting goals and funneling them into areas that matter.

It’s like Christian women think that the children’s happiness is more authoritative in the family than my knowledge and experience about how to build up children who will retain their faith, maintain their financial independence and have an influence in the world. Often, the women who tell me that the choice of career doesn’t matter are themselves riddled with credit card debt. And the ones who tell me that science apologetics doesn’t matter are the ones whose parents and siblings are becoming apostates after reading Richard Dawkins books. If I am the one who is earning the money and providing the savings up front, then I am the one who should be leading on things like education, careers, jobs and so forth. If I was smart enough to study the right things, to work and to save before I got married, then I shouldn’t be overloaded after the marriage by someone else’s feelings, emotions and desire to be her children’s “friend”.

2) Another concern I have is about how these Christian women are moved by liberal sob stories so that they vote against a strong foreign policy, self-defense, deterrence, capital punishment, and men using force to punish evildoers in general. On the foreign policy front, one woman complained to me that American helicopter gunships had used excessive force by attacking Islamic terrorist infantry with the gunship’s machine gun. Now some of you will have caught on that military issues and platforms are an interest of mine because I am a war gamer. I play military simulations ranging from squad-level infantry combat right up to full-scale carrier strike groups. So I am informed about tactics, strategy, weapons, vehicles and so on.

Anyway, I took a look at the full guncam footage she linked me and read the AARs and noticed that there was a convoy of BLUFOR Humvees coming into range of the OPFOR infantry, and that the OPFOR infantry was armed with RPGs. I asked her to tell me what she thought an RPG could do to a Humvee. She had no idea what an RPG was or what it could do to a Humvee. I explained that RPGs are ROCKETS that explode and it would kill all the occupants of Humvees. It seemed to me that her only reason for complaining about it was that her friends had sent it to her, and she felt pressured to agree with them. She had no understanding of the capabilities of the arms and vehicles at all, yet she felt qualified to make judgments about unnecessary violence. In fact, it became clear that she was taking this position because she thought that it made her look morally superior. She felt “compassion” for the poor Islamic terrorists. It’s so easy to second guess American military forces when you know nothing at all about war in general, or Islamic extremism in the Middle East in particular.

This terrifies me. I do not want to be overruled by someone who makes decisions based on ignorance, emotions, intuitions and peer pressure. This person went on to assure me that shooting terrorists was the same as blowing up busloads of children, and that killing convicted serial killers was the same as killing unborn babies. Because killing is killing, right? That scares me. Who would want to be a passenger in a car with someone who was drunk and color-blind? Not me. It’s hard to consider someone for marriage who can’t see the difference between good and evil or guilt and innocence, but instead tries to lift up evil and bash down good. (Not only was she anti-capital punishment but also anti-self-defense – all without having done a moment’s worth of research on the peer-reviewed studies showing how capital punishment deters crime, and how concealed-carry laws reduce rates of violent crime).

Should I marry someone who is uncomfortable with the male role of making moral judgments and exercising force against evil? Someone who takes positions without knowing anything about the details of what she is talking about? Of course not. No one can be happy married to someone who takes positions on moral issues based on ignorance, emotions, vanity and peer pressure. And some Christian women are unwilling to learn anything about war, or even to come to the firing range to fire a handgun. They have opinions, they make pronouncements about how they will overrule you if you get married to them, they vote to undermine national security and world peace by emboldening aggressors and then they refuse to learn anything about the issues. All they need to know are their feelings. And they vote based on those feelings, not based on studies or history or anything factual.

3) A final example has to do with Christian women embracing socialism because it is “compassionate”. Believe it or not, some women do not really understand the effect of having the government spend more and more money equalizing life outcomes. Most of the Christian women I spoke to had enormous difficulty understanding how single motherhood by choice creates child poverty. They wanted to believe that child poverty was just spilled milk – it just happened, and wasn’t anyone’s fault, and that subsidizing it wouldn’t create more of it.

One Christian pro-life activist wrote to me that she was “great with kids” and was going to have one out of wedlock and raise it with money from the government. This woman never finished college and had not held any sort of serious job. She complained that no men were marrying her (note: this woman was completely irresponsible and penniless and unsuitable for marriage) and blamed the men. I told her that the reason why men were not marrying her was because they were paying a third of their income in taxes and looking at the 1.65 trillion deficits and 14.5 trillion national debt. She said that men didn’t really care about money and numbers and that if they loved her, they would marry her anyway, but they were just selfish lazy cowards. She was willing to inflict fatherlessness and day care on a child, but she was “great with kids”.

Another Christian woman told me that the government should provide free meals to children so that they were all equal regardless of whether their mothers had married or not. I explained that every time that government takes a responsibility away from men, that our household income would go down because of higher taxes, and my job would be put in jeopardy because of government debt. I also explained that the more government does, the less control there is inside the family – like when Christians have to pay for public schools so that all the children will be equal. Equally illiterate and innumerate. Instead of proposing free market solutions to poverty that retain family integrity – like school voucher programs – they always seem to leap to the big government solutions first.

But you can see how this idea of economic equality captures the emotions of some Christian women and they don’t even realize how they are undermining men’s desire and ability to achieve their goals for the marriage. They don’t read economics and they don’t realize that Christian marriage plans cost money. Men need money in order to put their own children through college. Men need money for homeschooling, stay-at-home moms and private schools. And men need money for apologetics books and to take children to apologetics conferences. It’s amazing because this woman expected me to keep her at home as a stay-at-home mom, but she wanted my salary to go to subsidize the single mothers by choice in the next neighborhood over.

That is the level of self-destructive economic ignorance I am seeing from some Christian women. They look at social problems like child poverty, and the only solution they can come up with to these problems is government-controlled redistribution of wealth by a secular government. (Together with all the high unemployment that this deficit spending creates). Why are they so opposed to men and marriage and family? Because they have never taken the time to read even a basic book on economics. Newsflash: free market capitalism is better for the poor than socialism – that’s why the poor are wealthier in the United States than in any other country, and their standard of living has gone up over time.

For example, take health care. I know another Christian woman who complained to me about some poor child of a single mother who could not get treatment for some condition or other. Notice how there was no emphasis on what this single mother chose to study, whether she chose to work, whether she chose to save, or whether she married a good provider. No. The problem is taken as is – as a case of spilled milk and all questions of responsibility and accountability are dismissed. I was asked how capitalism can solve the problem.

Well the first thing to point out is that her solution is to defund the family, grow government, reward irresponsibility, undermine my plan by diminishing the earnings I save that fund my plan. And why? So that she could feel better and see God’s aim of making us all happy achieved. It is very important to understand this point. Women who claim to be Christians may not actually be Christians. If a woman thinks that God’s job is to make his human pets happy, then she is not a Christian at all, but a socialist-to-be, with an unnecessary Santa Claus riding on top of her emotional delusions. These are the people who claim to be opposed to abortion and then vote for single-payer health care which provides… taxpayer-funded abortion. Don’t believe a word of it. No one can be a Christian who is a socialist, and if they don’t know anything about economics, that’s what they are. No matter what a woman says, if her solution to poverty is the secular government taxing your family and your employer, and reducing the family’s earnings and destabilizing the family’s revenue stream, then she does not have a Christian view of family, government and charity. She will undermine your role as provider because she values socialism MORE than she values marriage and family.

Secondly, there are solutions to poverty that are compatible with the Bible and capitalism that she ought to know about, if she had actually done any reading about it. The first thing that should have come into her mind is private charity. If the government has any role at all, it should be to provide tax credits for private charity. It is important for government not to crowd out the virtuous character of the people by taking over the job of helping neighbors. But even more than that, every Christian woman should be familiar with the horrors of socialized medicine in countries like Canada and the UK, and the alternative to socialized medicine – consumer-driven health care. If a woman is not well-read on consumer-driven health care policy, then she is at risk for being taken in by this socialist undermining of the family. Real Christian women choose policy based on economics, not based on their emotions and their ridiculous theology of God making his human pets happy regardless of what they believe about him. Our job as Christians is not primarily to make people have equal net worths regardless of their personal decisions. Our job is to make them know about God’s existence and character, and we can do that better with private charity – certainly better than any secular government can. Your money is your voice. Don’t give it to a SECULAR government that will turn around and enact taxpayer-funded abortion, taxpayer-funded IVF, taxpayer-funded day care, taxpayer-funded fatherlessness welfare, and so on.

And more

I’m going to stop now, but I could go on and on about how some Christian women neglect to study Christian apologetics or theology, but instead learn about trendy secular practices like yoga, vegetarianism, recycling, etc. Or how they think there is no Hell. Or how they think that the Bible was written by men and that they can just pick the verses they like. Or how they think that science is not worth studying to confirm the Bible. Or how they know nothing at all about how premarital sex and cohabitation decrease the stability of marriage. Or how they think that same-sex unions are no different than married couples when comparing stability, domestic violence, promiscuity, and so on. Or how they want to subsidize single motherhood by choice because fathers are not really important to children and can easily be replaced by taxpayer-funded welfare and taxpayer-funded IVF. Or how they think that single-payer payer health care is good, even though it means taxpayer-funded abortion, in practice. Or how they think that taxpayer-funded day care is good for children. Or how they think that public schools need to be funded with more family money, so that all children will be “equal”.

I could go on forever with examples of how woefully unprepared some single Christian women are for marriage. But I’m going to end by explaining what the underlying problem for all of these symptoms is, and then you can leave your comments.

Conclusion

Basically the underlying problem is this: when some Christian women say they want marriage, they actually don’t want marriage at all – not a marriage to a man who is going to take on the traditional male roles anyway. The reason why men work is so that they are the sole or primary breadwinners – so that they have the authority to make decisions and lead in the home. Men want to have children who are self-sufficient and morally upright, and who can have an influence for Christ and his Kingdom. And they know that although the compassion of their wives is useful in the early years of a child’s development, that moral responsibility and accountability are needed later on to change children into adults.

Men need to be providers SO THAT they can be respected as protectors, when they set out moral boundaries and push their children to know truth from lie, right from wrong, and practical from impractical. Men also need to be able to make arguments about theology and apologetics using evidence, and not to be overruled by emotions, intuitions, and even e-mails that are debunked on snopes.com (yes, one woman told me that Splenda was not safe – I sent her 100 peer-reviewed studies from the NCI web site and she responded with a CONSPIRACY E-MAIL that was debunked on snopes.com).

So the real problem is that some Christian women say they want marriage, but what they actually want is a Stepford husband who will perform none of the traditional roles of a man, which they find icky and mean. They want the money to be brought into the home and the wedding to be photographed and the babies to play with, but they don’t want the men to act in the traditional male role of protector, provider and moral/spiritual leader. It is very important for men to get this out there and in the clear during the courting process. And I also really recommend that men avoid sex before marriage, because sex makes you stop caring about male roles and serving God. If you want to serve God by executing a plan, then stay away from premarital sex. I have had to play defense against women trying to push me too far physically when I was not satisfied with them from a Christian point of view. Just say NO.

Please see this post for questions you can ask a woman to verify whether a woman is an authentic Christian. And the most important thing to do is to give her books to read and tasks to perform to see if she is willing to follow your lead. Science apologetics and fiscal conservativism are key. If the person is not talking about the Big Bang, the fine-tuning and biological information, you cannot even be sure she is a Christian – it could all just be emotions and youth. Some women I know just give the name “Christianity” to their feelings of happiness and goodness and pacifism and postmodernism and relativism and socialism and universalism. They do not actually KNOW that there is a Creator and Designer of the universe who raised Jesus from the dead independent of their feelings of happiness and goodness and pacifism and postmodernism and relativism and socialism and universalism. They just think that the world is a place where people feel good and only good things ever happen and they agree with everyone else’s religion so that more people will like them. The thing about Christian women that you need to fear most is this emotional happy-clappy intuition they have that the world is a happy, safe place and that people can do whatever they want and that God’s job, (and later government, as they drift into atheism), is to make everyone happy and prosperous. That is completely incompatible with a marriage designed to serve God.

Note: for those who think I am too critical of Christian women, Michele Bachmann has none of these flaws and I am backing her to be President. So there are Christian women who do know what they are doing, and I would like them to run for President and win. There is nothing in what I wrote that opposes smart, strong women being in control at the very top.

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