Abortion and conservative Christians.

May as well dive headfirst into the United States’ biggest controversy of the past 40 years.

Abortion doesn’t come up in the bible. At all.

Infanticide does. Strangling or smothering the babies after birth, Ex 1.16 or if you really wanna terrorize people, as the Egyptians did, toss ’em in the Nile. Ex 1.22 The scriptures don’t specifically condemn it as murder, but neither do they treat it as if it’s not murder. And most Americans agree… although not all humans have. In some cultures—partly justified by high infant mortality rates—infant death is kinda okay, and causing infant death is also kinda okay. It’s famously known in ancient Rome, if a patriarch didn’t want a baby, he could order it be abandoned in the woods, to die of exposure. Although a 1988 archeological discovery in Askelon, Israel, revealed a number of Romans were okay with just drowning ’em in the local bathhouse.

Miscarriage also comes up in the bible. Again, it’s not condemned as murder. But it’s not like the ancients didn’t know how to trigger a miscarriage. There were certain herbal poisons you could take, and a miscarriage would result. Sometimes the mother would die too, but them’s the risks. Since people didn’t care for these risks, what they usually went with was infanticide.

Now there is a command in the Law which indicates God doesn‘t approve of triggering a miscarriage:

Exodus 21.22-25 KWL

22 When people fight, and one strikes a pregnant woman so her children come out:

If there’s no harm, still: Penalize, penalize.

Whatever the woman’s patriarch charges him, he must pay, as confirmed by judges.

23 If there’s harm, he must pay soul for soul,

24 eye for eye, tooth for tooth, hand for hand, foot for foot,

25 burn for burn, cut for cut, bruise for bruise.

So if the fetus came out dead, the guy who punched the mother could merit a soul-for-soul penalty. Unless her בַּ֣עַל/baál, “master”—meaning her husband, father, brother, father-in-law; whatever patriarch had the care of her—or judge had mercy, the perpetrator would be executed. Usually by her closest male relative, who was instructed to take vengeance in such cases. Nu 35.19

There are those who interpret this passage very differently. They presume verse 23 has nothing to do with verse 22; that it has to do with other acts of violence and their appropriate penalties. So killing a fetus didn’t merit anything more than a fine, but killing the woman—even if she’s a slave Ex 21.20 —merits the death penalty. Obviously they’re not reading this passage in context, and you can judge whether it’s because they really don’t like the context.

Otherwise, as I said, the bible is mum on the subject of abortion.

Not that people don’t try to read abortion into all sorts of verses—and again, take the scriptures out of context. Hey, whatever supports their cause. It’s not about what God has to say on the issue; it’s about them being right, and insisting God must be on their side.

Easter.

Or “Resurrection Sunday,” for those who are paranoid about what “Easter” might mean.

On 5 April 33, before the sun rose at 5:23 a.m. in Jerusalem, Jesus of Nazareth rose from the dead. Executed only two days before, he became the first human on earth to be resurrected.

Jesus died the day before Passover. This was deliberate. This way his death would fulfill many of the Passover rituals. Because of this relationship to Passover, many Christians actually call this day some variation of the Hebrew פֶּסַח/Pesákh, “Passover.” In Greek and Latin (and Russian), it’s Pascha; in Danish Påske, Dutch Pasen, French Pâques, Italian Pasqua, Spanish Pascua, Swedish Påsk.

But in many Germanic-speaking countries, including English, we use the ancient pagan word for April, Eostur. In German this becomes Ostern; in English Easter.

Because of the pagan origins of the word, certain Christians avoid it and just call the day “Resurrection Sunday.” (Which is fine, but confuses non-Christians.)

Easter is our most important holiday. Christmas tends to get the world’s focus (and certainly that of merchants), but it’s only because Christmas doesn’t stretch their beliefs too far. Everybody agrees Jesus was born. We only differ on details. But Easter is about how Jesus was raised, and that’s a sticking point for a whole lot of pagans. They don’t buy it.

They don’t even like it: When they die, they wanna go to heaven and stay there. Resurrection? Coming back? In a body? No no no. And we’ll even find Christians who agree with them: They’ll claim Jesus didn’t literally return from death, but exists in some super-spiritual ghostly form which returned to heaven. And that’s where we’ll go too: Heaven. No resurrection; not necessary. Yes, it’s a heretic idea, but a popular one.

So to pagans, Easter’s a myth. It’s a nice story about how we Christians think Jesus came back from the dead, but it comes from ancient times, back when people believed anyone could come back from the dead if they knew the right magic spell. Really it’s just a metaphor for spring, new life, rebirth; just like eggs and baby chicks and bunnies. They’ll celebrate that. With chocolate, fancy hats, brunch, and maybe an egg hunt.

But to us Christians, Easter’s no myth. It’s history.

The Daniel fast.

Every January, the people in my church go on a diet. Most years for three weeks; this year we’re formally doing it for one, but some folks may choose to go longer. We cut back on the carbohydrates, sugar, meat, and oils; lots of fruits and vegetables. Considering all the binging we did between Thanksgiving and Christmas, it makes sense to practice a little more moderation, doesn’t it?

What on earth does this practice have to do with prayer? Well y’see, the people don’t call it a diet. They call it a “Daniel fast.”

It’s an Evangelical practice which has taken off in the past 20 years. It’s loosely based on a few lines from Daniel 10. At the beginning of the year, Daniel went three weeks—that’d be 21 days—depriving himself.

Daniel 10.2-3 KWL

2 In those days I, Daniel, went into mourning three weeks. 3 I ate none of the bread I coveted.

Meat and wine didn’t enter my mouth. I didn’t oil my hair for all of three weeks.

So that’s how the Daniel fast works. At the beginning of the year, we likewise go three weeks depriving ourselves. He went without bread, meat, wine, and oil; so do we. True, by ‏ס֣וֹךְ ‏לֹא־‏סָ֑כְתִּי {sokh lo-sakhtí}, “I oiled myself no oil,” Daniel was referring to how the ancients cleaned their hair. (Perfumed oil conditions it, and keeps bugs away.) But look at your average Daniel fast diet, and you’ll notice Evangelicals are taking no chances. Nothing fried, no oils, no butter, nothing tasty.

Though the lists aren’t consistent across Christendom. The list below permits quality oils. Including grapeseed… even though Daniel went without wine during his three weeks. Not entirely sure how they came up with their list.

This list permits oils… but no solid fats. ’Cause Daniel denied himself Crisco, y’know. The Daniel Fast

In fact you look at these menus, and you’ve gotta wonder how any of it was extrapolated from Daniel’s experience. I mean, it generally sounds like Daniel was denying himself nice food. And yet there are such things as cookbooks for how to make “Daniel fast” desserts. No I’m not kidding. Cookbooks which say, right on the cover, they’re full of delicious recipes—so even though Daniel kept away from enjoyable food, who says you have to do without?

This is a fast, right?

Alcohol and Christians.

Alcohol isn’t forbidden in the scriptures. So why do some Christians act like it’s an egregious sin?

On an internet debate club discussion group, I got into it with some fella who was insistent Jesus didn’t drink wine. He’d read my piece, “Jesus provides six kegs for a drunken party,” and was outraged, outraged, that I dare suggest Jesus drank wine. ’Cause no he didn’t.

It was a clear case of the guy projecting his beliefs about alcohol upon Jesus. And he’s got lots of support for his beliefs. Ever since the United States’s temperance movement began in the early 1800s—the movement which got us to ban alcohol in our Constitution (seriously!), Christians in that movement have invented and spread serious distortions of the bible’s historical background so that the folks in the bible didn’t really drink wine: Either they drank unfermented grape juice, or they watered down the wine so greatly, the alcohol content by volume was similar to that of non-alcoholic beer.

These false stories have been published for so long, anti-alcohol Christians simply accept ’em as truth. They’ve heard them all their lives, y’know. “In Edgar’s Commentary on John, published in 1855, it says right there Jesus only turned the water into grape juice. The best grape juice.” And because this book’s been around for 160-plus years, it must be true. Because it’s old.

Scientists regularly prove old does not mean correct. The ancients were guessing, but people guess wrong for all sorts of reasons, so there’s no substitute for empirical double-blind scientific studies. But people are so fond of folk wisdom and our favorite traditions, we regularly reject science in favor of those traditions. We might change our minds when desperate… but we don’t always.

And when it comes to the historical record, Jesus totally drank wine. Not non-alcoholic wine, not grape juice; wine. They didn’t water it down; that was pagan Greek religious custom, not Hebrew. We know this from then-contemporary records and archaeology. We know this ’cause the bible’s statements about wine and drunkenness make no sense if people were overindulging on grape juice!

The misinformation comes from American hangups about wine, alcohol, and alcoholism. And while alcoholism and drunkenness is a valid concern, and needs to be addressed in our churches—especially to those Christians who are overindulging, or who wanna go into Christian leadership—the issue isn’t served by lying, or misrepresenting what the scriptures really say about alcohol. We need to get over our hangups long enough to understand the truth, and speak soberly about it. Pun intended, but still.

Tradition: Customs which (should) help us follow Jesus.

Some of it good, some of it bad, all of it debatable—and those who don’t wanna debate a thing.

TRADITION /trə'dɪ.ʃən/ n. Beliefs and customs passed down from generation to generation.

[Traditional /trə'dɪ.ʃən.əl/ adj.]

CHRISTIAN TRADITION /'krɪs.ʃcən trə'dɪ.ʃən/ n. Someone other than the Holy Spirit, or something other than the bible, which taught you Christianity.

The first time we were introduced to Jesus, for most of us it wasn’t a personal introduction. He didn’t appear to us personally, like he did Stephen or Paul or Ananias.

Nope. We learned of him secondhand, through other Christians—parents, relatives, friends, evangelists, preachers, writers, and so on. We interacted with those other Christians, heard their stories, heard of their own God-experiences, put our faith in these people, and followed the Jesus they shared with us till we eventually had our own experiences of him. (You have had your own experiences, right? I would hope so.)

But despite those personal experiences we’ve had of Jesus, most of the things we still think, believe, and practice as Christians, aren’t based on those personal God-experiences. They’re based on what our fellow Christians did and do. We go to church, see how our fellow Christians worship Jesus, and do as they do. Or we read some book about ways to worship Jesus, and do as the book suggests. Or we hear about some Christian practice, think, “I wanna try that,” and try that.

We draw from the collective experience of the Christians we know. It’s called tradition.

Yeah, there are plenty of people who are anti-tradition. Many of them are irreligious, but a number of ’em aren’t happy with the traditions they grew up with, so they’re trying to figure out better ways to follow Jesus. Which is fine if they’re authentically following Jesus! It’s just a lot of times they’re not. And a lot of other times, they’re anti-tradition because they were taught tradition is dead religion. Which it can be, and can become.

But every Christian follows one tradition or another. Because tradition isn’t just the dead doctrines of formal churches. Tradition is Mom and Dad, who taught you to pray and read your bible. Tradition is Sunday school teachers, who tell you what the bible means. Tradition is Pastor, who encourages you to follow Jesus. Tradition is your favorite Christian authors and podcasters. Tradition is me.

Tradition is anything or anyone, other than the Holy Spirit or bible or Jesus himself, who shows you how to follow Jesus. Sometimes it takes the form of customs and rituals. More often it takes the form of “This is how we do it,” or “This is how it’s always been done.” Whether these customs were passed all the way down from the first apostles, or invented last week by a clever worship pastor, they’re still tradition. Still the teachings of fellow humans on how best to follow God.

And some of these teachings are really good stuff!

And some of ’em aren’t. That’s why we gotta use our heads and figure out which of them is valid, and which aren’t. Which of them will work for us, and which won’t. How some of them might be bent, or might be getting bent, into something which really doesn’t bring us closer to Jesus at all… and how some of them which aren’t so effective might be made effective.

Don’t just assume all traditions are all good. Or all evil. Test everything. Keep the beneficial stuff. Chuck the useless stuff. 1Th 5.21 Including all the practices you invented… which are turning into your own little traditions. Don’t be too tightly wedded to them, ’cause they might not help your relationship with Jesus as much as you imagine, and might need adjusting, adapting, refining… or rejecting.

“Just war”: Vengeance disguised as righteousness.

Christians love “justice.” By which we really mean vengeance.

Humans like to take revenge.

Watch two kids on the playground. One will smack the other, entirely by accident. (That’s what they claim, anyway.) The other kid will immediately want to retaliate. And not in some equitable blow-for-blow response, either. They’ll wanna beat the living tar out of the other kid.

The synchroblog is a diverse group of opinions on the same topic. For July 2018 it’s “Just War and Pacifism”—which are you a proponent of, and why?

No we don‘t always agree with one another—and that’s the point. Let’s see what other Christians might say on this matter.

Mike Edwards, What God May Really Be Like

Is God a warmonger or a pacifist?

Jim Gordon, Done with Religion

For God and country.

K.W. Leslie, Christ Almighty!

“Just war”: Vengeance disguised as righteousness.

Jeremy Myers, Redeeming God

It’s not personal; it’s just war.

Tim Nichols, Full Contact Christianity

If you love sheep…

Scott Sloan, Life and Stories About My Dog and About My Faith

Holy war and manifest destiny in light of the cross.

Justin Steckbauer, A Lifestyle of Peace

Should Christians fight in a war?

“Layman Seeker,” Welcome to the Party

Disarmed and harmonious.

That’s not a learned behavior. Just the opposite: It’s instinct. It’s our self-preservation instinct, but warped by human depravity till we defend ourselves from future harm by preemptively destroying anything or anyone who might harm us. Kids have to be trained to not retaliate like this.

A good parent is gonna teach their kids to forgive. (It was unintentional, after all.) Even selfish parents won’t necessarily demand a reciprocal response. Although the dumber ones might: “She hit you? Hit her back!” But this behavior will backfire: Kids’ll do as comes naturally, and hit back harder. And then the first kid hits back even harder. And things escalate from there.

I know; from time to time someone will insist revenge isn’t part of human nature; that left to their own devices children will be naturally peaceful and good. Clearly they don’t have children. Nor do they remember they were conditioned to forgive and let live, rather than respond in vengeance and wrath. True, some kids are passive, some are cowards, and some are much easier to train than others. But that doesn’t mean we don’t all need such training. We humans aren’t peaceful creatures.

Take these playground disagreements to an adult level, to a national level, and we wind up with war.

One nation harms or offends a second nation. The second nation will wanna retaliate. I was gonna say “understandably,” because we all understand they would; we would. And the wronged nation won’t wanna respond proportionally: They wanna respond punitively. They wanna hurt the nation which hurt them. Make ’em suffer—or at least fear to ever attack again. Karma goes right out the window.

But we’ll call it “justice.” That’s the Christianese term for vengeance. Actual justice is about doing what’s just—what’s equitable, what’s fair, what’s morally right. You know, eye for eye, tooth for tooth, limb for limb. Ex 21.24 What westerners mean by karma. But when American Christians say “justice” we are, once again, talking about a punitive response. It doesn’t match the crime; it exceeds it because we feel the perpetrator should suffer loss. Steal $100 and you should have to pay back $150, with the extra $50 teaching you to never do that again. Even if you accidentally, unintentionally took the $100: You should’ve been more conscientious.

Since the people of the United States predominantly claim to be Christian, this mindset of “justice” is immediately gonna slam into a little something Jesus taught about war:

Matthew 5.9 KWL

“Those making peace: How awesome!—they’ll be called God’s children.”

Wait, Jesus expects God’s kids to make peace?

Well of course. Because that’s how you actually stop a war. Not by destroying your opponent, but by befriending your opponent. Not with vengeance but forgiveness. It’s how God acts towards his kids. He could easily flatten us. But he’d rather adopt us.

The problem with Jesus’s teaching? It violates our sense of vengeance. It interferes with our desire to destroy our enemies. It strikes us as impractical: “But how’s that gonna stop them from still doing evil?” We don’t like it, so we find excuses to never do it—same as every other teaching of Jesus.

Tattoos require commitment.

If you’re gonna have something permanently etched into your skin, maybe think about it a bit, okay?

Got into a discussion with Mathilda (name changed to protect the feelin’-guilty) and I found it interesting enough to rant about. Even though my views may get me into trouble with both legalists and libertines.

Mathilda has a tattoo. I do not. Never got one. Not that I disapprove of them per se. I simply haven’t found anything I’d like to permanently decorate myself with.

I know; the older folks are gonna quote bible at me about how you’re never, ever supposed to tattoo yourself.

Leviticus 19.28 NIV

“Do not cut your bodies for the dead or put tattoo marks on yourselves. I am the LORD.”

The word the NIV renders “tattoo” is qaháqa. In modern Hebrew it means “tattoo,” and it only appears this one time in the bible. Unless you count the apocryphal book of Jesus ben Sirach, which I don’t. (Long story as short as I can make it: Sirach was written in Hebrew, translated into Greek; the Hebrew got lost; the 11th-century rabbis translated it back into Hebrew and translated exétilen/“plucked” Si 10.15 as qaháqa; when a Hebrew copy was rediscovered in the Dead Sea Scrolls, verse 15 was missing. So all this means is the medieval rabbis didn’t think it meant “tattooed.”)

Qaháqa comes from the root quch/“cut [with a sickle],” like in harvesting. It refers to scarification: Decorating yourself with scars. Usually for religious reasons, like the pagan practice of marking yourself so the spirits of the dead might identify and protect you—which, you’ll notice, is the very context referred to in the verse.

As usual, I point this out to Christians who are anti-tattoo, and they immediately object, ’cause bias. Everyone they know, every bible translation they use, interprets qaháqa as “tattoo,” and they assume I’m just looking for a lexical loophole in Leviticus. Even though they don’t pay their employees daily, Lv 19.13 nor treat foreigners, illegal or not, the same as natives. Lv 19.34 Seems it’s more about cherry-picking beloved causes than really following the scriptures.

But if you honestly are trying to follow this command—and to be on the safe side, you’ve decided to ban any kinds of marking on yourselves, including piercings, tattoos, makeup, henna, drawing on yourself with markers, or writing quick notes on your hands; for any sort of reason, and not merely as magic symbols to attract the dead—that’s between you and God. Not between me and God. I haven’t been similarly convicted. If you wanna judge me for that, you might wanna read Romans 14 again.

St. Stephen, and true martyrdom.

The second day of Christmas honors the first martyr.

St. Stephen’s Day falls on 26 December, the second day of Christmas. Not that we know Stephen died on this day; it’s just where western tradition happened to put it. In eastern churches it’s tomorrow, 27 December. (And if they’re still using the old Julian calendar, it’s 9 January to us.) In some countries it’s an official holiday.

You may remember Stéfanos/“Stephen” from Acts 6-7. Yep, he’s that St. Stephen.

In the ancient Hebrew culture, tithes weren’t money, but food. Every year you took 10 percent of your firstfruits and celebrated with it; Dt 14.22-27 every third year you gave it to the needy. Dt 14.28-29 Apparently the first church took on the duty of distributing tithes to the needy. But they were accused of favoring Aramaic-speaking Christians over Greek-speaking ones. Ac 6.1 So the Twelve had the church elect seven Greek-speakers to take over the job. Ac 6.2-3 Stephen was first in the list, and Luke (the author of Acts) pointedly called him full of faith and the Holy Spirit, Ac 6.5 full of God’s grace and power. Ac 6.8 In other words, a standout.

The first church still consisted only of Jews: Christianity was still considered a Judean religion—with the obvious difference being Christians believed Jesus is Messiah, and other Judeans believed Messiah hadn’t yet come. Otherwise Christians still went to temple and synagogue. It was in synagogue where Stephen got into trouble: The people of his synagogue dragged him before the Judean senate, accusing him of slandering Moses, the temple, and God. Custom made slandering Moses and the temple serious, but slandering God could get you the death penalty. So Stephen was brought before the senate to defend himself.

Unlike Jesus, who totally admitted he’s Messiah, Stephen defended himself. His defense was a bible lesson: He retold the history of Israel, up to the construction of the temple. Ac 7.2-47 Then he pointed out God doesn’t live in a building, of all things. Ac 7.48-50 And by the way: The senate was a bunch of Law-breakers who killed Christ. Ac 7.51-53

More than one person has pointed out it’s almost like Stephen was trying to get himself killed. Me, I figure he was young and overzealous and naïve, and had adopted the American myth (centuries before we Americans adopted it) that if you’re on God’s side, no harm will ever befall you. You can bad-mouth your foes, and God’s hedge of protection will magically defend you when they turn round and punch you in the head. You can leap from tall buildings, and angels will catch you. You know, like Satan tried to tempt Jesus with. Mt 4.5-7

Well, that’s not at all how things turned out.

God can’t abide sin?

If true, it means God has a boogeyman.

“God can’t abide sin. It offends him so much, he simply can’t have it in his presence. He’s just that holy.”

It’s an idea I’ve heard repeated by many a Christian. Evangelists in particular.

It’s particularly popular among people who can’t abide sin. Certain sins offend us so much, we simply can’t have ’em in our presence. We’re just that pure.

Well, self-righteous.

You can see why Christians have found this concept so easy to adopt, and have been so quick to spread it around. It’s yet another instance of remaking God in our own image, then preaching our remake instead of the real God.

Don’t get me wrong. ’Cause Christians do, regularly: I talk about grace, and they think I’m talking about compromise. Or justification. Or nullification. Or compromise. Whatever reason they can think of to ignore grace, skip forgiveness, disguise revenge as justice, and claim they only have those prejudices and offenses because God has ’em. You claim you practice grace? Then grant me some so I can explain.

God is definitely anti-sin. He told us what he wants and expects of his people. Both through his Law, and through the teachings and example of Christ Jesus. (I was about to write “and he didn’t mince words,” but Jesus kinda did in some of his parables. Regardless, any honest, commonsense Christian—and plenty of pagans—can figure Jesus out.)

Yes, God’s offended by our willful disobedience. And he’s just as offended by the sins of people who don’t know any better: They do have consciences, after all. Ro 2.15 They were taught the difference between right and wrong. Even so, they chose what’s wrong.

But the issue isn’t whether sin bugs God. It’s whether sin bugs God so much, he can no longer practice grace. Whether he can’t abide sin—and therefore he can’t abide sinners.

If that’s the idea we’re spreading, we’re also spreading the idea we gotta clean ourselves up before we can ever approach God. Like when the Hebrews had to wash themselves for three days before the LORD could hand down his Ten Commandments. Ex 19.9-11 Like when the Hebrews sacrificed guilt offerings whenever they felt they weren’t right with God. Lv 5.15-19 Like when the ancients approached their kings with fear and trembling, knowing they could be struck down at any moment for daring to enter their presence uninvited. Es 4.11 The appearance of sin outrages God so much, it turns him into a bloodthirsty berzerker who can’t wait to fling people into fire and sulfur.

We’re also spreading the idea because God can’t abide sin, he won’t forgive it. Some of us went beyond the pale long ago, and can’t possibly approach him now. The magical substance of grace may exist, but it’s not for people who call out to God; it’s only for people whom God’s pre-selected long before, and everybody else is just plain screwed.

Basically, in order to defend our own lack of grace, we’re slandering God and making people hesitant to embrace him. Or even driving them away. Driving them to despair.

Don’t just raise your kids Christian. Share Jesus with them.

If you can’t talk politics yet still produce good fruit, they’re in Christ’s way. And need to go.

Some years ago I was telling a friend about some church ministry I was involved with. He then told me, with a little bit of embarrassment, he wasn’t involved in such thing in his church. Didn’t feel he could possibly find the time.

“Well that’s understandable,” I told him: “You have four kids under the age of 10. They’re your ministry. You’ve gotta make sure they know Jesus, and have a growing relationship with them. Get them solid; then worry about all the other stuff your church is doing. Then your kids will wanna do all those church things with you.”

He was a little relieved to hear me say that, ’cause he’d been kicking himself a little for not doing enough church stuff. You know how some churches can get: If you’re not giving ’em 10 hours a week, they doubt your salvation. But when Paul instructed Timothy on what sort of people oughta serve the church (or deacons, as we tend to call ’em), he pointed out, assuming they have children, the children oughta be well-behaved. 1Ti 3.12 If deacons become elders, same deal. If they can’t even raise their own kids, what good are they to raise a mature church?

So first things first. All that stuff you were hoping to do for your church?—lead music, teach Sunday school and bible classes, participate in the prayer group, contributing to charity, going on a missions trip? Do all that stuff, with your kids, first. Live out your Christianity with them, in front of them, as an example to them, long before you start doing that stuff for your church. ’Cause your first duty is to train your kids to follow your God. Dt 4.9-10 Not to just have ’em say the sinner’s prayer, then hope they pick up the rest on their own.

Sad to say, a lot of Christians prefer to do the sinners’ prayer, and little more. I know from experience. When I was in youth group, a lot of the kids knew nothing about Jesus outside of what our youth pastors told us. And that’s assuming they listened to the pastor’s lessons. They were woefully ignorant of God—but their parents figured they said the prayer, got baptized, went to church, and participated in all the same cultural Christian things they did. Doesn’t that count as raising ’em Christian?

As a result you’ve got a lot of Christians who aren’t really raising their kids Christian. At best, the kids come to Jesus in spite of their parents’ lack of attention. At worst, the kids decide their parents are hypocrites, Christianity is bogus, and turn antichrist.

And their parents, in horror and outrage, can’t imagine they’re in any way to blame for their kids’ seeming apostasy. So they look for other scapegoats: Their pagan friends. Secular schools. Youth pastors who didn’t adequately diagnose the coming problem. Evil rock music and TV programs. Satan. Anybody but themselves. Because they provided their kids a good Christian environment; how on earth could this have happened on their watch?

Easy. They didn’t watch. They assumed the environment would make their kids Christian. Environment does nothing. Discipleship does. Train your kids in the way they should go. Don’t just quote bible verses at ’em, but fail to lead by example.

“Be careful, little eyes…”

Nobody’s temptation-proof. But not everyone’s tempted by the same stuff.

Some years ago when I finally got round to reading the unabridged edition of The Stand (which, I remind you, is my favorite End Times novel, and not just ’cause it’s way better written than those stupid, stupid Left Behind novels), I casually mentioned to a fellow Christian (let’s call her Asha) I was doing so.

Wrong Christian to mention such things to. Asha was horrified. I think she was afraid I’d lose my salvation over it. You think I’m being facetious, but some Christians actually do believe there are such things as mortal, unpardonable sins. To Asha, Stephen King novels are apparently one of ’em.

Y’see, King is known as a horror writer. So he’ll write about evil spirits, vampires, werewolves, devilish magic creatures, and so forth. He’ll also write about non-supernatural things, like sex and violence. He’ll use the F-word, and take the Lord’s name in vain. Pagan stuff like that.

Therefore Asha insisted I was a bad Christian for exposing myself, even opening myself, to such evil influences. Why, the indwelling Holy Spirit might be so offended he’d flee my body, and devils would rush in, and I’d wind up committing all sorts of sinful atrocities. Blah blah blah, the usual clichés from people who don’t understand how temptation works.

If you’re human, you get tempted. We all do. You know how temptation works. But if you forgot, I’ll remind you.

Let’s say Stephen King wrote a novel where the main character liked to huff paint. Now, if we read the novel, we might identify with this guy in many ways: He’s good to his kids, he loves barbecue, he likes monster trucks, he likes to watch police procedurals. We might even think, “Wow, he’s a lot like me.” But that paint-huffing thing: That’s just nuts. We’d never do that. Never want to; never think to. Aren’t tempted in that direction in any way. Right?

Of course I assume you’re a typical sane human being. Maybe you are that susceptible to suggestion. And if that’s the case, why don’t you sign on to PayPal, and send $500 to my email address? Thanks a bunch.

Saying grace.

You know: Praying for your food.

The most common type of prayer—the one we see most often, and probably the type taken the least seriously—is the prayer before meals. We call it “grace.” Not to be confused with God’s generous, forgiving attitude.

Why don’t people take it seriously? Because it’s dead religion. Christians might pray it as a living act of religion, one of the acts we do to further our relationship with God. But Christians and pagans alike say grace before meals as the dead kind of religion: We do it ’cause it’s just what people do in our culture. It’s custom. It’s tradition. It’s habit. But it doesn’t mean anything.

Nope, not said out of gratitude. Nor love. Nor devotion. Nor even as a reminder of these things. We say grace because if we didn’t say grace, Grandma would slap the food out of our hands and say, “You didn’t say grace!” We say grace because Dad would take his seat at the table, fold his hands like you do for prayer, and give us kids dirty looks until we stopped eating, noticed what he was doing, and mimicked his behavior. We say grace because it’s how people wait for everyone to be ready before the meal starts. God has nothing to do with it—beyond a minor acknowledgment.

You notice in these scenarios, it’s because Grandma or Dad wanted to say grace. Not because anybody else did. Or even cared. It’s enforced religion: Everybody’s gotta participate in their spiritual practice, not to grow our own relationships with God, but because our parents felt it wasn’t proper to eat before a ritual prayer. It’s a formality.

And in some cases, it’s a superstition: If you don’t bless the food, it’s not blessed. Some will even say cursed.

So as a result of all this Christianist junk behind saying grace, we wind up with people who treat it as an annoyance. Or even passive-aggressively mock it. Like the silly rote prayers.

Good bread, good meat.

Good God, let’s eat.

Rub a dub dub

Thanks for the grub

Yea, God!

At one children’s ministry I worked with, we had a rote prayer we used for grace. Actually it was an old hymn, suitable for thanking God for food. And since each line was eight syllables long, it meant it perfectly fit a whole lot of tunes. Like different TV theme songs. The adults would have the kids sing their grace to these silly songs… then wonder why the kids didn’t take grace all that seriously. Well, duh. Obviously they weren’t being taught to.

Okay, so let’s take a more serious look at saying grace. And, believe it or not, whether we oughta drop the practice. Yeah, you read right.

Perfect love—without conditions.

Which we Christians shouldn’t have.

Matthew 5.43-48 • Luke 6.27-36

Sometimes I joke the two commands Jesus said were most important Mk 12.29-31 —love God Dt 6.5 and love your neighbor Lv 19.18 —are respectively the easiest and hardest commands. Really easy to love God. But the neighbors are a pain.

Some respond with a laugh. Others disagree: They struggle to love God, but people are relatively easy for them. ’Cause people are visible and God is not.

And, they figure, the neighbors are easy to love. Of course by “neighbor” they mean “people who are friendly,” kinda like in Jesus’s story of the kind Samaritan. Lk 10.29-37 Kind people are easy to love. Unkind people not so much. And yeah, it’s not hard to love people who are always nice to you, but I find when you really know and spend time with people, they’re not always gonna be nice. Gotta give ’em credit for trying, but everybody slips. I sure do. That’s why we Christians gotta be gracious.

Since God obligated the Hebrews to love their neighbors, a lot of ’em actually figured that’s as far as they needed to go in loving people. Kinda like that guy who provoked Jesus to tell the kind Samaritan story: He wanted to justify which neighbors to love. Don’t we all? But in his Sermon on the Mount, Jesus objected to that kind of categorizing. God loves everybody, and if you’re following him, if you’re one of his kids, go and do likewise.

And Jesus didn’t pussyfoot around. He jumped straight to the unlovable folks. Not icky, dirty, or smelly people, whom superficial Christians struggle to love, but can with a little effort (and especially after we wash ’em). Not sinners, whom self-righteous Christians likewise struggle to love, but sometimes can (again, after they straighten up a bit). Nope, Jesus went for the people who are just plain being hostile and hateful towards us. Persecutors. Mistreaters. Cursers.

Matthew 5.43-44 KWL 43 “You heard this said: ‘You’ll love your neighbor.’ Lv 19.18 And you’ll hate your enemy. 44 And I tell you: Love your enemies and pray for your persecutors.”

Luke 6.27-31 KWL 27 “But I tell you listeners: Love your enemies. Do good to your haters. 28 Bless your cursers. Pray for your mistreaters. 29 To one who hits you on the jaw, submit all the more. To one who takes your robe and tunic from you, don’t stop them. 30 Give to everyone who asks you. Don’t demand payback from those who take what’s yours. 31 Just as you want people doing for you, do likewise for them.”

Yeah, in the Sermon on the Mount, Jesus already brought up the people who might punch you in the jaw, or try to sue your clothes off. Mt 5.39-40 That was to emphasize grace over karma. In this passage, it’s unconditional love. He orders us to agapáte/“love” not just people who love us back, not just people who reciprocate, but everyone. Including people who never, ever will reciprocate.

You know, like our Father.

Matthew 5.45 KWL

“Thus you can become your heavenly Father’s children,

since he raises his sun over evil and good, and rains on moral and immoral.”

Theologians call this prevenient grace—the grace God grants us before we even know he’s there, before we choose to follow him—and even if we choose to not follow him. Sunlight for all. Rain for all. Life and health and food and water for all. Atonement for all. Salvation offered to all. Yes, God totally plays favorites, like his chosen Hebrews and Christians; but if anybody else wants to become one of his favorites, he’s not shutting them out. Jn 6.37 Neither should we.

Christians, “adult content,” prudery, and self-control.

When Christians respond, “You shouldn’t be watching that stuff.”

Couple years ago an acquaintance of mine was casually recommending some movies to a group of us. Stuff he’d recently seen; stuff he’d seen, but we hadn’t, so he thought we might be interested.

It just so happened one of the movies is what we’d call “adult content.” Lots of swearing. Little violent. Some sexual activity; not buck-naked thrashing around, but even so, it’d be stuff you might not want your kids to see. Although maybe you’re the type of person who doesn’t care what your kids see. I’ve had a few fourth-grade students whose parents were far from discriminating. Far.

Most of this group were Christian, and the inevitable question came up: “Do you think it’s appropriate for you, as a Christian, to watch such a movie?”

Not “to recommend such a movie.” Watch such a movie. The implied question wasn’t, “Is it okay to recommend such movies, ’cause certain people might be led into temptation?” but “Won’t everyone be led into temptation by this movie? Are you sure you’re not fully corrupt by watching such stuff?”

Are there some movies, video games, songs, TV programs, magazines, or books, which no Christian should ever, ever see?

A fair number of Christians would answer, “Absolutely. There are certain things which soil everyone they touch.” So they avoid such things. Some go even further: They wanna ban such things. These would be the people who try to pass laws against them, who complain to the Federal Communications Commission about anything on TV which offends them, who make sure sex shops and marijuana dispensaries and online bingo parlors can never open within the city limits of their town. Not just because they’re protecting the children from stumbling across such things; they don’t trust the adults either.

And a fair number of Christians would also answer, “Absolutely not. Mature Christians can handle such things and not be affected. You do realize Jesus used to eat with tax collectors, drunks, whores, and sinners, right? He wasn’t corrupted by them. And I won’t be corrupted by them.”

But let’s be blunt: Some of those Christians are totally lying to themselves.

Are we living in the last days?

Sure.

When people ask, “Are we living in the last days?” what they nearly always mean by it is, “These awful things happening in the present day: Are they signs Jesus is returning soon? Like in the next few years? Is it the time-before-the-End-Times?”

Why they’re asking is ’cause they already suspect the answer is yes.

Because awful things are happening in the present day. Cops shooting innocent citizens; citizens shooting innocent cops. Wars and terrorists, rumors of wars and terrorists, people who could shoot up a room with no advance warning, drones which could smite you from the heavens above like Zeus himself. Scary new diseases. Unfamiliar “social norms” which were neither “normal” nor “moral” just a decade ago; who expected marijuana to be legalized? Unfamiliar technology which, given its power, may very well be dangerous. Racism coming out of the closet. Immoral people running for president, and so-called Christians not just holding their noses and voting for the lesser evil, but endorsing them, and praying for their victory instead of their salvation.

So yeah, when things get bad like this, people understandably want it to be the last days. We don’t want it any worse. We really want Jesus to return, to stop the madness. In this, I don’t blame ’em whatsoever. The sooner Jesus invades, the better. Maranatha.

But does a sinful world indicate Jesus is returning soon? Nah. A sinful world is the status quo. The world’s always been sinful.

“But it’s worse than it’s ever been!” Again, nah. I once taught history. Still read history books for fun. Without a doubt, there’ve been many, many, many times throughout human history where things were worse. Far worse. Unimaginably worse; it’s why Game of Thrones still shocks people, even though worse atrocities have been committed in real life. If you’ve read your bible, you’ve even read some of them. If you haven’t, check out the early chapters of Exodus, or most of Judges, or the decline and fall of Israel after the kingdom split in two. Jesus lived under the Roman occupation of Israel; that was worse. It got even worse than that, as you’ll see when you read Flavius Josephus’s Jewish War.

Why do Americans insist things are worse than they’ve ever been? Mostly because of the popular myth, spread by political conservatives, that America used to be better. People used to be more noble, more Christian, kept their word, followed the Law, respected their elders; this used to be a Christian nation. And even though these very same people know their American history—the atrocities of African slavery, the genocidal wars against the Indians, the Civil War and racism and sexism and imperialism, the many things Americans had to overcome—somehow they divorce these effects from the causes, and forget we Americans were the causes. Total depravity, y’know. A truly moral people wouldn’t have suffered them, nor struggled so long to be rid of them, nor still need to deal with ’em.

If “things used to be better,” and currently they sure aren’t, it must follow we’re getting worse. And doesn’t worse mean Jesus is returning soon?

The “Wild at Heart” kind of guy.

How to turn Christ Jesus into William Wallace. (Not the real Wallace; the one depicted by Mel Gibson.)

Nine years ago a friend, who should’ve known better, gave me a copy of John Eldredge’s Wild At Heart as a Christmas gift. The book was all the rage among Christian men five years before. At the time (’cause I tried to get rid of it on Amazon) it was going for 20 cents. Betcha she found it on sale.

People buy books like Wild at Heart to inspire the men in their lives. That’d include men who don’t read. Consequently there are a lot of men who own a dusty copy of Wild at Heart, and mine’s pretty dusty too, ’cause I refuse to read it again.

I’d read it years before. It wasn’t my copy, which is the only reason I didn’t throw it across the room in disgust. Nope, I don’t care for it. Here’s why.

Eldredge’s profoundly misguided thesis is constructed around certain Happy Premises. (I stole this term from Bowfinger, which I watched again recently. Loony self-help ideas tend to gravitate together in my mind, whether fictional or not.)

• HAPPY PREMISE #1. Man needs to be wild, free, and undomesticated; he needs to pick fights and conquer stuff.
• HAPPY PREMISE #2. Man needs to pursue Woman, see her as his Beauty, and take her to be part of his grand adventure.
• HAPPY PREMISE #3. This was how God made men to be, and even Jesus was like this.
• HAPPY PREMISE #4. You must never, ever show it to the Laker Girls.

No wait; that last one’s from Bowfinger.

In Wild at Heart, Eldredge explains why humanity doesn’t know his Happy Premises, despite them being buried deep in every man’s heart (where Eldredge found them, though others hadn’t), despite them being buried deep in the scriptures (where Eldredge found them, and where millennia of other Christians hadn’t). Men aren’t proper, masculine males; their fathers never taught them to be one. Instead, their mothers teach boys to be girly, and domesticate and figuratively castrate them.

Hence women are wholly unfit to raise men. Seriously; that’s what Eldredge teaches. Something ladies better bear in mind, next time someone recommends this book for your husband.

If a mother will not allow her son to become dangerous, if she does not let the father take him away, she will emasculate him. I just read a story of a mother, divorced from her husband, who was furious that he wanted to take the boy hunting. She tried to get a restraining order to prevent him from teaching the boy about guns. That is emasculation. “My mom wouldn’t let me play with GI Joe,” a young man told me. Another said, “We lived back east, near an amusement park. It had a roller coaster—the old wooden kind. But my mom would never let me go.” That is emasculation, and the boy needs to be rescued from it by the active intervention of the father, or another man. Eldredge 64-65  

Another man? Any other man? Say you’re a single mom, and you’ve forbidden your son from playing with matches, ’cause you know your little firebug will wind up in the burn ward. Is Eldredge actually suggesting some unrelated stranger should be able to overrule you and supply your boy with a box of matches, because you don’t get it?

Yes. Yes he does. To make his case, Eldredge references the Clint Eastwood movie A Perfect World. Kevin Costner plays an escaped convict who kidnaps an 8-year-old boy. He lets the boy ride the roller coaster his mother wouldn’t. He compliments the boy on his penis. Yeah, there are other instances in the movie of bonding between the criminal and his victim, but Eldredge picked those two. Wild rides and genitalia. The two things in this book he upholds most.

Profanity, and why Christians get freaked out by it.

No, it’s not because it’s such a grave sin. It’s purely cultural.

People mean three things by “swearing”: Oaths, curses, and profanity. Today I’m writing about profanity, meaning stuff that’s obscene, or stuff people consider irreverent towards God. Either various words or practices which are considered forbidden in polite company, or forms of “taking the Lord’s name in vain,” as popularly (and incorrectly) defined.

Since the beginning of human history, different cultures have had certain taboos. Stuff that’s forbidden. Or forbidden to children. Or forbidden to one gender and not the other: Men can go shirtless in public and women can’t; women can wear dresses in public but men can’t; that sort of thing.

Some of these taboos are for very good reason. Forbidding sex with children: Obviously it discourages people from exploiting children. Forbidding people to poop just anywhere: If it weren’t taboo, people would poop just anywhere, and this keeps their elimination practices in private. Where we prefer it. ’Cause ewww.

Because of the taboos against the practices, it even extends to the words. There are people who get offended by my bringing up the idea of poop. And of course, using the word—even though I used “poop” instead of the popular Anglo-Saxon word which you can say on basic cable, but not American broadcast television. Starts with S. You’ve heard of it.

In English, a lot of the “profane” words are the Anglo-Saxon words. The “proper” terms (like defecation) came from Anglo-Norman. Those two languages (and a ton of loan words) came together to form the English we speak today—but again, even if I use the word “defecation,” certain people will flinch like I poked their funny bone. The taboo is just that strong with ’em.

Five main taboos you’re gonna find in the English language:

• Sex talk. Particular acts, the body parts used to perform ’em, and paraphernalia.
• Bathroom talk. What comes out of you, how, and cleaning up after.
• “Blasphemy.” Whatever treats God lightly.
• Hell talk. Anything about evil in general, the devil, its tempters, and eternal punishment.
• Prejudice. A relatively new category: Slurs against gender, race, ethnicity, and sexual preference.

Most of us recognize that, under certain circumstances, we have to discuss these topics. Fr’instance children need to be educated about sex; otherwise they’ll do it wrong.

Skipping the Church of the Holy Sepulcher.

Don’t go to Jerusalem and miss seeing where Jesus died and was laid to rest.

Another essay I’ve been asked to repost is my bit on the Church of the Holy Sepulcher. And no, I’m not gonna spell it Sepulchre, like the British and Canadians do. I’m an American. Our spelling makes more sense. Well, slightly more.

The Church of the Holy Sepulcher: The massive church building which contains both Golgatha and Jesus’s tomb. [From Wikimedia Commons.]

What prompted my original post in 2010 was my brother and sister-in-law going to Israel. It was with some folks in their church, and was the basic pilgrim’s package: I had this piece (most of it, anyway) published in the September 2014 issue of Oremus Press. So to my Catholic sisters and brothers who followed the link here: Hi there! God bless. You get Jerusalem of course, and a few of the more popular sites from the bible. Provided there’s no open warfare in those areas; the last thing either Israelis or Palestinians want are shot-up tourists. Both sides profit from tourism.

When I went to Israel in 1998, I wanted to see Hebron, ’cause Abraham is buried there. But nothing doing: It was off-limits to tourists at the time. So I had to settle for Beersheba, one of the many places where Abraham camped. Or Tel Dan, where the ancient city of Laish, which Abraham once visited, was being excavated. Or the Dome of the Rock, where Abraham tried sacrificing one son or the other (the Torah says Isaac, the Qur’an says Ishmael, and the Book of Mormon probably says he did it in North America. Nah, kidding.) Probably these sites were more interesting than Hebron. I suppose I’ll never know.

So before going, the pilgrims at my brother’s church met regularly to discuss the sites they’d see. This way they could look them up in advance. Or, which is more likely, not. And once they finally got to Israel, they wouldn’t need to listen to any spiel from the tour guide. They could just stand there and bask in the awesomeness of where they were—assuming they knew where they were. I know the bible fairly well, but every once in a while, during my own trip to Israel, I’d go, “Where?” You see, some of the places today have unfamiliar Arabic names, and other locations are so minor (’cause most of the action takes place in Jerusalem, Samaria, Capernaum, and sometimes Bethlehem) so you can be excused for not knowing every little place where Jesus stopped for a bathroom break and a falafel. But now that you were there, you could stand there and think, “Wow, Jesus stood here.” Then take photos and video. And later that evening, upload it to Facebook.

Me, I’d rather pick the tour guide’s brain. The Israeli guides tend to know way more about the sites than many of the books out there. The Israeli Antiquities Authority educates them well. Yeah, some of it is telling the tourists just what they wanna hear: If they’re dealing with Catholic tourists, they’re instructed to never ever point out the Virgin Mary’s tomb. ’Cause everybody knows Mary ascended to heaven. Except non-Catholics, who don’t care whether she did or not; we figure she’ll be in heaven either way.

But when I saw one of their first itineraries, I noticed they were lacking a trip to the Naos tis Anastaseos—that’d be Greek for the Sanctum Sepulchrum, which is Latin for the Church of the Holy Sepulcher. It wasn’t there. They were going to the Garden Tomb, though.

“Well, what’s the big deal?” most Protestants are likely thinking. “They were going to the Garden Tomb. Why’d they need to go to that Catholic site anyway?”

Because “that Catholic site” is where Jesus was resurrected. He was never laid to rest in the Garden Tomb.

Twelve days of Christmas.

How we do Christmas… and how we oughta do Christmas.

Today’s the first day of Christmas. Happy Christmas!

And there are 11 more days of it. Tomorrow, which is also Boxing Day and St. Stephen’s Day, tends to get called “the day after Christmas,” but it’s not. It’s the second day of Christmas.

The Sunday after Christmas (and in many years, two Sundays after Christmas) is still Christmas. So I go to church and wish people a happy Christmas. And they look at me funny, till I remind them, “Christmas is 12 days, y’know. Like the song.”

Ah, the song.

On the first day of Christmas my true love gave to me

A partridge in a pear tree.

On the second day of Christmas my true love gave to me

Two turtledoves

And a partridge in a pear tree.

On the third day of Christmas my true love gave to me

Three french hens

Two turtledoves

And a partridge in a pear tree.

On the fourth day of Christmas my true love gave to me

Four calling birds

Three french hens

Two turtledoves

And a partridge in a pear tree.

Thus far into the song, that’s 20 birds. There will be plenty more, what with the swans a-swimming and geese a-laying. Dude was weird for birds. But I digress.

There are 12 days of Christmas, but our culture focuses on Christmas Eve, Christmas Day, and we’re done. Two days of Christmas. And some of us cannot abide any more than that. When I remind people there are 12 days of Christmas, their look is not that of surprise, recognition, or pleasure. It’s tightly controlled rage. Who the [expletive noun] added 11 more days to this [expletive adjective] holiday? They want it done already.

I understand that. Whenever the focus gets off Christ, and gets onto all the traditions we’re obligated or forced to practice this time of year, Christmas sucks. You know the routine: Irritating customs, fake sentimentality, forced interaction with awful people, reciprocal gift-giving, bad music, bad pageantry, tasteless ornaments, and of course the new political custom of being a dick to people who only wish us “Happy Holidays” instead of the mandatory “Merry Christmas.” I don’t blame people for hating that stuff. Really, Christians should hate it. It’s works of the flesh, y’know.

Christmas, the feast of Christ Jesus’s nativity (from whence we get foreign names for Christmas like Navidad and Noël and Natale) begins 25 December and ends 5 January. What are we to do those other 11 days? Same as we were supposed to do Christmas Day: Remember Jesus. Meditate on his first coming; look forward to his second coming. And rejoice; these are feast days, so the idea is to actually enjoy yourself, and have a good time with loved ones. Eat good food. Hang out. Relax. Or, if you actually like to shop, go right ahead; but if you don’t, by all means don’t.

It’s a holiday. Take a holiday.

“Call me Pastor.”

Some Christian leaders wanna make really sure we get their titles right.

Three years ago I got into a conversation with some guy at a Starbucks. It’s usually in coffeehouses such conversations take place; I’m in them so often. (I’m in one now as I write this.) He asked my name. I gave it. He gave his name as “Pastor Todd”—although Todd isn’t actually his first name, ’cause I changed it for this story, ’cause he’s not gonna look good.

Todd struck up a conversation with me, quickly found out I’m Christian, and we got to talking about our common beliefs. Like most people, he assumed since I’m not clergy, I must know nothing about theology. Which is a really naïve assumption, ’cause there are a lot of dangerously overeducated laymen like me around. Something I learned back in my journalism days: Never underestimate people. But never overestimate ’em either. Find out who they really are.

There are a lot of dangerously undereducated clergy around too. It just so happened Todd is among them. He tried to instruct me in certain areas he clearly knew little about. I expressed doubt, ’cause scripture. Todd tried to correct me, ’cause earnestness. I didn’t fret about it, ’cause Todd wasn’t wandering into heresy. But Todd got more and more anxious, ’cause certain folks believe anyone who disagrees with them is heretic—and think it their duty to rescue us from hell, so he just had to get through to me. I think I kinda ruined his day.

To my point: At some point I addressed him by his given name, which as far as you know is “Todd.” He corrected me there, too.

HE. “It’s Pastor Todd.”

ME. “I’m sorry. Your first name is ‘Pastor’? Or it’s ‘Pastor-Todd’?”

HE. “Pastor’s my title.”

ME. “Oh. But you aren’t my pastor. No offense.”

HE. “Still I’m a pastor, ordained by God. I should be addressed by that title.”