Posts tagged ‘Ethics’

Against Our Better Judgment

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Credit: Dan Mason

Yesterday, in the Bible class I teach at the church where I serve, I made the point that we can be very bad at making appropriate judgments.  We can, at times, judge incorrectly, inconsistently, or even incoherently.  This is why Jesus warns us, “Do not judge, or you too will be judged” (Matthew 7:1), and the apostle Paul echoes, “Judge nothing before the appointed time; wait until the Lord comes” (1 Corinthians 4:5).

I also mentioned in my Bible class that hardly better examples of our struggle with making appropriate judgments can be found than in the realm of politics.  When an elected official is not a member of whatever party we prefer, we can sometimes treat them as if they can do no right, even if they have some noble achievements or proposals.  But if a person is a member of our preferred party, we can sometimes treat them as if they can do no wrong, even if they have acted wickedly and inexcusably.  We minimize what they have done simply by pointing to an opposing political ideology that, in our minds, is “even worse.”

In his daily news briefing, the president of Southern Baptist Theological Seminary, Albert Mohler, brought to my attention two op-ed pieces, both published a week ago Sunday across from each other in the opinion pages of The New York Times.  One was by the left-leaning Jennifer Weiner and titled “The Flagrant Sexual Hypocrisy of Conservative Men.”  The other was by the right-leaning Ross Douthat and titled “The Pigs of Liberalism.”  Here, conveniently divided by the fold in the newspaper, is our political divide laid bare, nestled neatly in newsprint.  Ms. Weiner decried the breathtaking schizophrenia of Representative Tim Murphy, a Republican from Pennsylvania, who, while taking a consistently pro-life stance as a politician and voting for pro-life legislation, quietly encouraged his mistress to get an abortion when she found out she was pregnant.  Mr. Douthat’s piece chronicled the all-around sliminess of Hollywood mogul and liberal icon Harvey Weinstein, who, in a bombshell piece of investigative reporting in The New York Times, was revealed to have harassed and, perhaps, even sexually assaulted dozens of women over the course of decades.

Though both Mr. Murphy and Mr. Weinstein’s actions, because of the egregiousness of their offenses, have been, thankfully, broadly and forcefully denounced regardless of their political commitments, oftentimes, excusing the inexcusable has become par for the course in many of our political debates, particularly, interestingly enough, when it comes to sexual misdeeds.  A desire to see a political ideology defeated can often eclipse a commitment to get some basic ethical principles right.

In one way, this is not surprising.  The Pew Research Center published a report earlier this month on the widening political divides in American life.  Most striking is this chart, which shows just how far apart Republicans and Democrats have drifted – or, as the case may be, run – away from each other ideologically since 1994.

Screen Shot 2017-10-10 at 5.34.29 PMWhen political ideologies become this disparate, it is not surprising that a desire to promote your preferred ideology generally can trump and excuse the public proponents of your ideological stripe when they do not practice your ideological commitments specifically.

So, what is the way through all of our excuses, minimizations, and rationalizations of people who tout a particular political ideology publicly while, at the same time, shirking it personally?  First, we must understand that such instances of hypocrisy are not, at their root, political.  They are spiritual.  A particular political ideology that we don’t like is not our ultimate problem.  Sin is our ultimate problem.  This is why both conservatives and liberals can fall prey to vile sinfulness, as the cases of Mr. Murphy and Mr. Weinstein illustrate.  The titles of the recent op-ed pieces in The New York Times could have just as easily, and perhaps more accurately, been titled “The Flagrant Sexual Hypocrisy of Sinful Men” and “The Pigs of Depravity.”  As long as we pretend that a particular political ideology is a categorical evil to be defeated, we will only fall prey to more evil.  Political ideologies certainly have problems, but they are not, in and of themselves, the ultimate problem.  We are.

Second, we must also be careful not to conclude that because someone espouses a certain ideology while not living up to it, their ideology is ipso facto wrong.  There are many factors that can make an ideology – or an aspect of an ideology – wrong, but a failure to live up to the ideology in question is not necessarily one of them.  A pro-life ideology is still morally right in principle even if Mr. Murphy was wrong in is his actions.  A strong ideology against sexual assault and harassment is still morally right in principle even if Mr. Weinstein was wrong in his failure to live up to this strong ideology.

Third, in a culture that regularly falls short of its values, we must not fall prey to the temptation to indiscriminately shift values to excuse behavior.  Instead, we must call those who espouse certain ideological values to actually live according to them.  In other words, we need to learn how to lovingly judge people’s actions according to rigorous ethical commitments and call people to repentance instead of downplaying and downgrading ethical commitments because we’re desperate to gain or to retain some kind of power.  After all, power without ethical commitments can never be exercised well, no matter which side of the political divide exercises it, because power that is not subject to a higher moral power can, if not held accountable, quickly degenerate into tyranny.

Jesus famously said, “Stop judging by mere appearances, but instead judge correctly” (John 7:24).  It is time for us to look beyond the surface of our political divides and peer into the character of our culture.  What we find there will probably unsettle us, but it will also call us to some sober reflection and compel us to want something better for ourselves and for our society.  I pray we have the wherewithal for such reflection.

October 16, 2017 at 5:15 am 1 comment

Michael Flynn, Intelligence Leaks, and Ethical Questions

michael-flynn

Credit: Carolyn Kaster/AP

When Michael Flynn tendered his resignation as National Security Advisor last week after only 24 days on the job, it marked the predictable outcome of what had become deepening concerns over some dishonest statements he made to the vice-president about the nature of a December conversation he had with the Russian ambassador to the United States and the potential his conversation created for his blackmail by Russian authorities.  In a political climate where dishonesty is often dismissed out-of-hand as part of the job, Mr. Flynn’s forced resignation is a sobering reminder that character still counts.

Of course, in this story, there are not only ethical questions raised by Mr. Flynn’s clandestine conversation, there are also critical ethical questions that must be asked about the leaking of his conversation by shadowy intelligence officials to the news media.  After all, unethically leaking the fact the National Security Advisor unethically lied to vice-president seems, well, just all-around unethical.

Sadly, in our hyper-politicized climate, it is difficult not to filter this story through anything other than a political lens.  President Trump certainly filtered it this way, at least in part, when he complained on Twitter:

The real scandal here is that classified information is illegally given out by intelligence like candy. Very un-American!

— Donald J. Trump (@realDonaldTrump) February 15, 2017

Yes, intelligence leaks are indeed scandalous – and dangerously so.  But dishonesty by the National Security Advisor with the vice-president is also scandalous.  Both sides of this scandal need to be addressed.  Sadly, most politicians only see fit to address whichever side furthers their own political purposes.

The problem with politicizing scandals like these is that we often overlook the sins of one side conveniently while decrying the sins of the other side forcefully.  Our argument becomes not that one side is truly good, but that the other side is really bad.  In this way, we justify one side’s sins by the sins the other side.  But when we address ethical scandals like this, we only wind up creating a circular firing squad, with everyone squarely aiming their barrels at everyone else.  We settle for hurting whoever happens to be our political enemy rather than holding onto what is actually right.

Jonathan Bethune, in an article for The Federalist, captures and summarizes our political zeitgeist well when he explains:

There can be no meaningful dialogue premised upon shared values if both sides only apply those values when it lets them score points. The class of moderately intelligent politically aware people are those most affected by this trend. They have become partisan ideologues.

An ideologue is at least consistent in his belief in specific policies. A partisan openly supports his gang above all else. But a partisan ideologue is worse than both. He is a Machiavellian creature: a supporter of “ends justify the means” approaches to pushing an agenda. The gang must be defended that the agenda might be defended, even when the gang violates core tenets of the agenda. Partisan ideologues are dishonest by nature. Worse still, they often cannot even tell when they are being dishonest.

Mr. Bethune is onto something here.  He understands that a politics that is more partisan than it is principled can only become pathological.  And when this happens, politics becomes a sinister force for moral decay rather than what Aristotle envisioned politics at its best to be – a guardian of societal good.  Such pathology in our politics not only points to a problem with Mr. Flynn and with dangerous intelligence leaks, it points to a problem with us.

Perhaps it is time, then, to look not only at the news, but in the mirror.

February 20, 2017 at 5:15 am 2 comments

Target, Transgenderism, and Bathroom Brouhahas

Target

Two weeks ago, when Target announced it would continue “to stand for inclusivity” by welcoming “transgender team members and guests to use the restroom or fitting room facility that corresponds with their gender identity,”[1] fuel was added to the fire of what was already a raging debate.  “More than 700,000 pledge to boycott Target over transgender bathroom policy,” a headline in USA Today thundered.  The Daily Beast countered the boycott with its headline: “All the Things You Can No Longer Buy if You’re Really Boycotting Trans-Friendly Businesses.”

It’s a bathroom brouhaha.  So where does this big story leave Christians?

In one way, the fight over bathrooms only serves to mask larger questions about gender and identity.  The transgender movement as a whole seems locked into a form of Platonic dualism.  According to this philosophy, each physical form has a corresponding higher non-corporeal ideal.  So, for instance, a chair here on earth corresponds to a perfect non-corporeal chair in a higher realm.  Key to understanding Plato’s theory of correspondence between the physical and the non-corporeal is that the higher non-corporeal form is always determinative of and better than the lower physical form.  This is why Platonism’s final goal is for a person to escape this realm of lower physical forms and ascend to the realm of higher non-corporeal ideals.  Thus, in Platonism, the non-corporeal is always given preference over the corporeal, even as it pertains to our very bodies.  As Socrates, Plato’s mentor, put it:

The soul is immortal, and ‘tis not possession of thine own, but of Providence; and after the body is wasted away, like a swift horse freed from its traces, it lightly leaps forward and mingles itself with the light air, loathing the spell of harsh and painful servitude which it has endured.[2]

For Socrates, the body is a prison of “harsh and painful servitude” to be loathed.  Why?  Because it is physical.  The soul, however, is non-corporeal.  Therefore, the soul is to be preferred to and determinative of the body.

Many in the transgender movement seem to Platonically privilege non-corporeal inclinations over at least some of the clearer markers of physical biology.  People who come out as transgender are, in essence, declaring, “There is another form of me gender-wise than what my biological sex indicates.  My biological sex has subjected me to a ‘harsh and painful servitude,’ above which I intend to rise.” Jane Clark Scharl, in an article for the National Review, puts it well when she writes:

The … rhetoric used to be about liberating us from the moral and cultural limits on bodies, so that we could do whatever we wanted with them. Presumably that didn’t make us happy, because today, it’s about liberating us from our bodies altogether, by telling us that we can define ourselves however we want regardless of our biology.[3]

Being liberated from the body and its biology is a quintessentially Platonic – and, I would add, theologically problematic – notion.

I do understand that certain biological anomalies – anomalies in the sense that they are statistically rare – can occur in certain individuals.  I am also aware that there are questions over whether there are subtle differences in a transgender person’s brain.  But these questions do not negate the fact that gender dysphoria, the oft-cited trigger of transgenderism, is regularly presented and thought of as a conflict between a person’s physical biology and a person’s non-corporeal gender identity.  To quote the Oxford Dictionary: gender dysphoria is “the condition of feeling one’s emotional and psychological identity as male or female to be opposite to one’s biological sex.”  Notice how, according to this definition, gender dysphoria is rooted in “one’s emotional and psychological identity” being in conflict with one’s biological sex.  In other words, barring a worldview that reduces emotions and psychology to nothing more than chemical reactions in the brain, there is a conflict between the non-corporeal part of a person and the physical part of person who experiences gender dysphoria.  To state the matter simply, there is a conflict between what may be referred to as a person’s soul and one’s body. And many people in the transgender movement assume the soul should win this conflict. But the Bible reminds us that even the non-corporeal parts of us are deeply flawed and should not be blindly trusted.  The prophet Jeremiah warns, “The heart is deceitful above all things” (Jeremiah 17:9).  Jesus notes, “For it is from within, out of a person’s heart, that evil thoughts come – sexual immorality, theft, murder” (Mark 7:21).  Is it any wonder that the prophets, when addressing human corruption, say things like, “Rend your heart and not your garments” (Joel 2:13)?  For us to address any anxiety – whether it be in our gender, in our sexuality, or even in some medical ailment – we can’t just deal in the physical.  We must consider – and yes, even confront and be converted in – the non-corporeal.

It should be pointed out that it’s not just people in the transgender movement who assume a Platonic view of the physical.  Many Christians do too.  Ask the average Christian which part of a person is more important – the body or the soul – and he will more than likely respond, “The soul.”  But this is not the case, at least according to Scripture.  The fact that the bodies of those who are dead will be raised on the Last Day reminds us that both bodies and souls are important.  After all, both are created by God. The goal for the Christian, then, is never to somehow rise above the body or to let the non-corporeal determine the physical.  Rather, the hope of the Christian is to be eschatalogically redeemed in the body by the resurrection of all flesh.

It is important for Christians to defend and promote a telic view of the body – that the body is fundamental to who we are and is created with a purpose and point.  A person can either steward the body according to the purpose and point for which it was created or work against the purpose and point for which the body was created.  Working against the purpose and point of the body, however, comes with consequences.  Just ask those who suffer all sorts of health problems because they abuse their bodies with, let’s say, junk food rather than fueling their bodies with a balanced diet.  We should not despise our bodies.

This takes us back to Target’s restrooms.  One of the difficulties in demanding that a person use the restroom that matches his or her sex biologically is that there may be a person who identifies as and looks very much like a male going into a female restroom and person who identifies as and looks very much like a female going into a male restroom.  This is sure to make patrons uncomfortable.  On the other hand, stories have already surfaced of predators who are using policies like Target’s to take advantage of unknowing victims.  Depending on how common these horrifying incidents become, Target could find itself regularly grappling with basic issues of of customer safety.  In other words, no matter what restroom policy Target adopts and enforces, it will probably land the company in some kind of legal, cultural, and public relations battle.  Indeed, it seems like the only way to address the restroom needs of a culture where gender is increasingly presumed to be fluid may be to build banks of private unisex restrooms, which could prove terribly costly for businesses that currently offer larger public restrooms.

Though the debate over bathrooms is interesting, ultimately, as Christians, we are called to concern ourselves with how to love all our neighbors – including those who are transgender.  This is why our first questions in this bathroom battle should not be, “Is this policy good for me?”  Or, “How do I feel about transgender people being able to choose their bathroom?”  Instead, our first questions should be, “Is transgenderism good for people?”  And, “Is it good to deny a created physical order for the sake of what is perceived to be a higher non-corporeal understanding of one’s self?” If the answer to these questions is, “No,” we have more than just bathrooms to worry about.  We have people to worry about.

No matter what laws are enacted pertaining to who can use which bathrooms, there will be problems.  But if we devote ourselves to making a winsome, gentle, and truthful case for how God has lovingly, tenderly, and wisely created humanity as “male and female” (Genesis 1:27) that leads people to rejoice in God’s ordering of sex and gender, that strikes me as a better outcome than any restroom regulations could ever offer.

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[1]Continuing to Stand for Inclusivity,” A Bullseye View (4.19.2016).

[2] Socrates in N.T. Wright, The Resurrection of the Son of God (Minneapolis:  Fortress Press, 2003), 75.

[3] Jane Clark Scharl, “The New Sexual Ideology Wins Another Skirmish,” National Review (4.22.2016).

May 2, 2016 at 5:15 am 4 comments

Wrong and Wrong-er

Candidates

Credit:  Huffington Post

Recently, I read a blog by a well known pastor who expressed concern over the lack of civility in this year’s presidential election cycle.  In his blog, he singled out one candidate who caused him particular concern.  Although I do not think it is always inappropriate to discuss a particular candidate in a blog (I myself have done so), I do believe that a pastor should enter into such discussions with more than a fair share of fear and finesse.  Political figures are notoriously hard to critique in a way that leads people to listen to and engage with the critique because these figures tend to engender reflexive emotions long before they inspire extended thought.  Such was the case with this pastor’s blog.  There were many commenters who were appreciative of this pastor’s words.  Others were deeply offended and even furious that a pastor would critique, even if gently, a presidential candidate.  Some argued that it is never appropriate for a pastor to critique political candidates.  Others, like this commenter, argued against this pastor’s critique like this:

Cute hit piece on [my candidate]. Now lets talk about letting [another candidate] in the White House … who wouldnt know the truth if [this other candidate] saw it.

This is a fascinating argument because it basically runs like this: “My candidate may not be all that great, but this other candidate is worse!  Therefore, I will support my candidate and will attack anyone who tries to point out a concern with my candidate, even if the concern is legitimate.”  In other words, this commenter is trying to excuse bad behavior from her candidate by pointing out what is – at least in her mind – worse behavior from another candidate.

It’s not just angry social media commenters who makes these kinds of arguments.  Professional pundits do as well.  Consider this from John O’Sullivan of National Review:

[One candidate] tells falsehoods loosely and spontaneously in a sort of stream-of-consciousness lying to boost his prospects, win over doubters, crush opponents, and save his face. Details can be found all over the Internet. Most of them strike me as trivial. But none of the [leading candidates] have been exactly models of truth-telling in this campaign. So the relevant question then becomes “Compared with whom?” Let’s compare [this candidate’s] boastful and evasive untruths with the very different lies of [another candidate] on various immigration bills he has tried to sell.[1]

Mr. O’Sullivan explicitly and unashamedly justifies one candidate’s lies by pointing to another candidate’s lies.  Since when did lying become okay at all?  How does the fact that presidential candidates lie make anything better?  Did Mr. O’Sullivan ever stop to think that it might be best – rather than excusing a preferred political candidate for his bad behavior by pointing to some other bad behavior – to argue and ask for better behavior?

These kinds of arguments, it should be pointed out, are not only the stuff of election year politics.  They are also the arguments of nearly everyone who desperately wants to excuse some bad behavior.  “Yes, I may have stolen that dress, but it’s not like I’m Bernie Madoff!”  “Yes, I may have had an emotional affair, but that’s completely different from a physical affair!”  “Yes, I may be a drunkard, but at least I’m not a self-righteous religious person!”

Whenever I hear these kinds of arguments, I’m led to ask:  so what?  What do these kinds of arguments accomplish?  What do they prove?  Does pointing out someone else’s wrong somehow make you right?  My mother used to tell me, “Two wrongs don’t make a right.”  Do two wrongs of perceived unequal wrongness somehow make one wrong right?

The answer to the above question, of course, is, “No.”  One cannot right a wrong by comparing it to another wrong-er wrong.  All such a comparison does is inevitably lower all moral standards because it points only to that which is below it rather than aspiring to that which is above it.  And when a comparison only looks down, where else is there to go but down?  Thus, this comparison inevitably drags those who make it down into deeper immorality rather than spurring them on to a more carefully considered higher ethic.

It is impossible to make a wrong right by comparing it to something else that is wrong.  This is why, when He wanted to make us right with Him, God didn’t just send someone who wasn’t quite as bad as we were, He sent someone who was truly good because He was fully perfect.  Our Savior raised the bar of morality all the way to perfection and then gave us His perfection by being raised on a tree for our salvation.  From His perfect morality comes not only a way of salvation apart from our merits, but a way for daily living that is to declare His merits.

So whether we are a candidate for President of the United States or an everyday citizen working a job and raising a family, let’s look to Christ’s standard of morality rather than wallowing around in the mud of someone else’s immorality.  Let’s aspire to that.  Let’s hold each other to that – not because we can ever attain that by our own merits, but because we should actually want that.  To settle for anything less is just plain wrong.

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[1] John O’Sullivan, “The Rise of the Undocumented Republicans,” National Review (2.26.2016).

 

February 29, 2016 at 5:15 am 2 comments

The Pew View of the LCMS

Religious Landscape

Last year, the Pew Research Center released a landmark Religious Landscape Study that surveyed over 35,000 adults from across the nation about their religious beliefs.  As a part of their research, Pew studied the church body of which I am a part, the Lutheran Church – Missouri Synod.  Though I am well-aware of the risks associated with navel-gazing, I wanted to share a few thoughts on the section of Pew’s study that specifically pertains to my church body, because turning the mirror on oneself and seeing oneself for what one truly is – even when it is uncomfortable – can often be a helpful exercise.

Before we dig into the data, I should note that Pew’s survey of LCMS congregants has a 6-point margin of error, which, statistically, is significant.  This does not mean, however, that this survey is not worth our time and attention.  Even with a 6-point margin of error, the study’s findings are statistically substantial enough to be quite revealing.  So on to the study.

I was surprised to see how well my demographic is represented in my church body.  I had stereotypically assumed that my denomination was older than it actually turns out to be.  According to Pew, 30 to 49 year olds, which is my demographic, comprise the largest segment of my church body at 32%. Generation X, which is my generation, comprises the second largest segment of my church body at 28% next to Baby Boomers, who are at 35%.  Millennial representation is much lower at only 13%.  Demographically, then, I am, in many ways, a typical member of an LCMS congregation.  I am not, however, typical in every way – especially in my theological and moral beliefs.  It is in these areas that the data becomes particularly interesting.

For example, when Pew asked LCMS people what they look to for guidance on right and wrong, while 41% answered “religion,” 45% answered “common sense.”  In one way, this is not a surprise.  In the face of the information onslaught of the digital age, we have become informational pluralists.  We garner and glean our information and, by extension, our opinions, values, and beliefs, from a wide array of sources. The idea of a turning to a single, divinely-authored book as the first and final word on morality is simply untenable to most people.  Indeed, when LCMS congregants were asked about their “frequency of participation in prayer, Scripture study or religious education groups” and about their “frequency of reading Scripture,” the largest percentage of respondents in both categories fell into the “Seldom/Never” tier.  Thus, it is perfectly logical that more people would get their guidance on right and wrong from common sense than from religion and from the book on which the Christian religion is grounded, the Bible.  After all, a majority of people don’t even study the Bible enough to have a nuanced understanding of what’s in it.

The Pew study also revealed that many LCMS congregants seem more unified around a politically conservative economic policy than they are around issues that pertain to traditional Christian morality.  Politically, 52% of LCMS people identify as conservative over and against 33% who identify as moderate and 10% who identify as liberal.  72% prefer a smaller government with fewer services and 62% say that government aid programs do more harm than good.  Morally, 46% of LCMS people believe abortion should be legal in all or most cases versus 51% who believe it should be illegal, and 56% believe homosexuality should be accepted with 45% favoring same-sex marriage.  Compare this to 50% of people who identify as pro-choice nationwide and 55% who favor same-sex marriage nationwide.  There is a gap between what LCMS people believe about hot button moral issues and what the general public believes, but this gap is not as wide as one might think.  And, on both the issues of abortion and same-sex marriage, the LCMS is less unified than it is around conservative economic policy.

Theologically, I find it unsettling that our opinions on moral issues, which call for our Scriptural agreement, are so diverse while in areas where it’s okay and even desirable to be diverse, we are monolithic.  Take, for instance, the racial makeup of the LCMS.  95% of LCMS congregants are white.  This hardly seems to reflect the picture of the Church Triumphant with its people from “every nation, tribe, people and language” (Revelation 7:9).  I understand that we cannot create this kind of Church by our own efforts and I also am well aware that the Church Militant, because it marches forth in a fallen world and because it does not reveal to us the universal Church, will always look different than the Church Triumphant.  But let’s not use our inability to create the Church of Revelation 7:9 as an excuse to not desire it.  After all, every member of the Church Triumphant starts out as a member of the Church Militant.  So the Church Militant should look, at least in some way, like Church Triumphant.

When it comes to the moral and ethical issues that clearly divide not only our society, but also many in my church body, I would simply say that these are issues that demand our continued attention and discussion.  And when discussing these issues, we must understand that just being a part of a church body does not guarantee, nor does it even make it likely, that a person will believe what the church body teaches.  Frankly, in our current cultural configuration, the Church’s voice is just one voice – heard by most only once a week at best – among a steady stream of other voices that speak much more frequently and regularly into people’s lives.  In order to gain a serious hearing among all these voices, it is important for the Church to speak charitably enough that people trust it and clearly enough that people know what the Bible teaches, even if they disagree.

Pew’s Religious Landscape Study has presented us with a challenge – and an opportunity.  It has revealed some areas of moral, theological, and even demographic concern.  My prayer is that we, as God’s people, rise to meet the challenge – not only for the sake of a church body, but for the sake of the world.

January 11, 2016 at 5:15 am 2 comments

How Starbucks (Didn’t) Steal Christmas

Credit: Starbucks

Credit: Starbucks

It was the coffee kerfuffle that wasn’t. When a story about Christian outrage over Starbucks’ plain red holiday cups began trending on social media, something about it seemed off to me. Sure, there was a video of a self-styled evangelist shoving a red Starbucks cup into the camera and shouting about how Starbucks employees are not allowed to say Merry Christmas and explaining in a Facebook post that “Starbucks REMOVED CHRISTMAS from their cups because they hate Jesus.” And sure, there were the stories about all the controversy it was igniting in the Twittersphere. But as I checked my own social media feeds, what I saw was not Christian outrage over the Starbucks’ minimalist holiday cups, but outrage over the fact that there was so much outrage over something as inane as a coffee cup. Outrage over outrage. Is it just me, or does this all seem, well, outrageous?

I have a funny feeling that the evangelist who opined his offense at Starbucks’ holiday cups on Facebook may have done so more for clicks and shares than out of earnest conviction. In my opinion, this is little more than a shoddily manufactured controversy. But even if I am right and this controversy is manufactured, I am grateful that commentary by Christians on the controversy has been largely thoughtful. Take this from Ed Stetzer:

Folks, we really need to calm down. If you’ve posted an outraged Facebook update, take it down.

Starbucks cups are red because of the Christmas season. Starbucks is not persecuting you. Starbucks may be attempting to respect those who don’t celebrate Christmas – and that’s OK. That’s their choice. They’re a business that exists to serve all customers without preference, regardless of what winter holidays they do or do not celebrate. If they choose to do that by means of a plain, red cup, that’s their call …

Here’s what I would say – this is the wrong fight and being done in the wrong way. And, it’s just making Christians look silly, like so many of these fake controversies do.

We have a better story to tell than one of faux outrage. So let’s tell it. It’s not the job of your barista to share the gospel. It’s your job to share the gospel.[1]

Ed Stetzer is exactly right. It’s ridiculous and embarrassing when a man trying to start a faux movement to protest red coffee cups gets more attention than the Church who has been charged to be an ongoing movement to spread the gospel.

Setting coffee cups aside for a moment, it is important to understand that this kind of unhelpful outrage has implications far beyond the clear-cut inanity of supposedly, but not really, offensive coffee cups. Far more serious ethical and cultural issues like abortion and same-sex marriage and stewardship of creation and treatment of the poor have ignited no small amount of outrage. And make no mistake about it: we, as Christians, should have plenty to say about these issues. But if we become so embroiled in outrage over these issues that we lose sight of the joy of sharing the gospel of Christ’s death for sinners, we have become lovers of issues rather than people. And when this happens, we lose sight of the gospel.

It is interesting to me that for all the well-documented differences between conservative and liberal Christians, they can both often fall into the same trap. Sure, more conservative-leaning Christians may beat the drum about issues like abortion and same-sex marriage (and they should) while more liberal-leaning may beat the drum about issues like stewardship of creation and treatment of the poor (and they also should). But in both instances, each side can easily wind up becoming so obsessed with current ethical and cultural issues that they lose sight of the evangelical and soteriological cross of Christ. In this regard, both sides, whether conservative or liberal, have traded Billy Graham for Walter Rauschenbusch. The soteriological gospel has been sacrificed to the social gospel.

It is this that takes us back to the Starbucks, ahem, brew-haha. The evangelist who posted his now viral Facebook tirade suggested that customers tell baristas their name is “Merry Christmas” so servers will be forced to write “Merry Christmas” on their holiday symbol-less cups. Besides the fact that I am pretty sure that this will do little to nothing to shift cultural sentiment concerning Christmas and what it represents, I am even surer that it adds nothing to the proclamation of Christ and Him crucified. Thankfully, most Christians already know this. That’s why they have rejected his strategy.

So let’s take this lesson from a bout of Starbucks silliness about what’s most important and use it to keep our priorities straight as we engage our world on much more pressing topics. Our witness to the world on these topics must never be only ethical and cultural. It must be first and foremost evangelical and soteriological. For without Christ and Him crucified, ethics and culture become nothing because they save no one.

Crux sola est nostra theologia.

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[1] Ed Stetzer, “When We Love Outrage More Than People: Starbucks Cups and You,” Christianity Today (11.9.2015).

November 16, 2015 at 5:15 am 2 comments

What If Planned Parenthood Is Sincere?

Credit: AFP Photo/Mandel NGAN

Credit: AFP Photo/Mandel NGAN

Last week, Cecile Richards, president of Planned Parenthood, announced in a letter to the National Institutes of Health that the organization she heads will no longer be accepting reimbursements of any kind for its disbursements of fetal tissue:

Our Federation has decided, going forward, that any Planned Parenthood health center that is involved in donating tissue after an abortion for medical research will follow the model already in place at one of our two affiliates currently facilitating donations for fetal tissue research. That affiliate accepts no reimbursement for its reasonable expenses – even though reimbursement is fully permitted … Going forward, all of our health centers will follow the same policy, even if it means they will not recover reimbursements permitted.[1]

This new policy comes on the heels of a firestorm over whether or not Planned Parenthood has been illegally selling aborted baby parts for profit. A series of undercover videos published by the Center for Medical Progress appears to show Planned Parenthood officials admitting that they do, in fact, make money off the sale of fetal tissue, even if such profit is minimal. Profit from the sale of fetal tissue is a federal offense.

Upon the release of this new policy, abortion opponents were quick to react with cynicism, asking why, if Planned Parenthood has done nothing wrong as it has been claiming throughout this controversy, the organization would need to change their current policy at all. Bre Payton, writing for The Federalist, opines, “Despite its previous claims of innocence, Planned Parenthood’s announcement today suggests that the organization knew its activities were almost certainly illegal.”[2]

Ms. Payton may be right. It may be that Planned Parenthood knew that what it was doing was illegal and was simply gaming the system. But I’m not so sure. Planned Parenthood’s statement may actually be sincere.

If I was to be accused of some wrongdoing – let’s say, financial mismanagement – not only would I adamantly maintain my innocence if I believed I had done nothing wrong, I would take extra precautionary measures to guard against further accusations. So, using the example I cited above, I may institute an annual independent audit of my income and expenses and share the results with key people in my life to make sure I am held financially accountable. But this would not be an admission I had done something wrong. Rather, it would be an attempt to be above reproach in my finances so that all could see I was committed to doing right.

I have to at least entertain the possibility that Planned Parenthood is acting in this same way by refusing to take any sort of reimbursement for their disbursement of fetal tissue. They may simply be trying to be above approach in how they handle their fetal tissue.  If this is the case, however, it terrifies me. Here’s why.

If Planned Parenthood really is simply trying to be above reproach in their fetal tissue disbursements, this means that they truly believe that what they have done is not illegal and, even more disturbingly, not immoral. In other words, it could be that some – indeed, even many – at Planned Parenthood believe that what they are doing by offering abortions and dispersing baby parts is good, needed, and right. What is happening is not flowing out of sinister conniving, but out of genuine conviction.

I used to think people knew somewhere deep-down that abortion was a moral blight on our modern culture. As I have written before, if abortion isn’t self-evidentially morally repulsive, then nothing is. I still believe that most people do know this somewhere within the deep recesses of their souls. But after watching #ShoutYourAbortion trend on Twitter, I have come to recognize that some people do not. Consider these tweets:

I’ve never wanted to have children, so I had an abortion. I’m thriving, without guilt, without shame, without apologies. #ShoutYourAbortion (@favianna, 9.21.2015)

I had an abortion in 2008, and it was the easiest decision I ever made. Long before I got pregnant I had decided that… (Birdy Eugenie-Clark, 9.21.2015)

These women could be lying about their experiences with abortion. But, then again, they could be telling the truth.  They really could be okay with and even happy about their abortions.

Columnist Dennis Prager distinguishes between that which “feels good” and that which “does good.” These two things, he notes, are not always the same. Take, for instance, in the realm of parenting:

It feels good to give one’s children what they want, but it rarely does good. It feels good to build children’s self-esteem – giving them trophies for no achievement, for example – but when the self-esteem is unearned, it doesn’t do good. It feels good to provide one’s adult children with money and other material benefits when they should be providing for themselves, but it doesn’t do good. And it feels good to coddle children rather than discipline them. But, same deal: It’s not good for them.[3]

What is true in parenting is true also of abortion. For some people – at least as far as they will publicly admit – abortion may feel good. It may feel good because it relieves a person of the burden of having to raise an unwanted child. It may feel good because it allows a person to have sex without having to worry about its divinely designed procreative telos. It may feel good because it feels empowering. It is the ultimate way to declare, “No one will tell me what to do with my body! Not even nature and nature’s God!” The problem is that many people have made what feels good equivalent to what is good. This is why I am willing to entertain the sincerity of Planned Parenthood’s statement about the trafficking of fetal tissue even if I am not willing to entertain its objective morality. We may have genuinely come to a point in our society where people have bought into a modified version of the old adage my mother once warned me against: “If it feels good, do it!” We now say, “If it feels good, it is good!”

As Christians, we need to continually remember and proclaim that what is good objectively cannot be determined only by what feels good internally. Good needs an external regulator. Christians believe this external regulator is Scripture and, in a secondary way, God’s ordering of creation. Even if our culture flatly rejects the first regulator, they’re still left to grapple with the second. Every pregnancy, even if it ends in abortion, is proof of that.

I hope we’re there to help people grapple with what true good looks like – and to lead them to surrender. Otherwise, this letter from Planned Parenthood will only be the first in a series of sad, but sincere, attempts to be above reproach while engaging in what is morally repulsive. And that would be heartbreaking.

____________________________________

[1] Cecile Richards, “Planned Parenthood Opt-Out,” Planned Parenthood Federation of America (10.13.2015).

[2] Bre Payton, “Planned Parenthood: We’re Going To Stop Doing That Thing We Said Was Totally Legal,” The Federalist (10.13.2015).

[3] Dennis Prager, “Feeling Good vs. Doing Good,” National Review (10.22.2015).

October 19, 2015 at 5:15 am 3 comments

Pope Francis and What’s Most Important

Credit: AFP Photo/Paul J. Richards

Credit: AFP Photo/Paul J. Richards

The New York Times may have called him “the spiritual leader of 1.2 billion Catholics,” but it seemed nearly impossible for journalists and pundits to filter Pope Francis’ visit to the United States, which wrapped up last night in Philadelphia, through anything but a political lens. After an obligatory nod to his spiritual status, the Times went on to report about the Pope’s address to a joint session of Congress:

While he checked boxes in calling for religious liberty and defending the family, the heart of his address, and the most time, was dedicated to aspects of Catholic teaching embraced by progressives, especially the overriding need to help the poor and destitute. He was at his most passionate in embracing immigration, alluding to his own family’s history of moving from Italy to Argentina, where he was born …

He also warned of the excesses of globalization, though in far more measured tones than he has in the past, when he used fiery language and the memorable phrase “dung of the devil” to describe unbridled capitalism.[1]

“Religious liberty.” “The excesses of globalization.” “Unbridled capitalism.” Though these things certainly have theological implications, as the First Article of the Apostles’ Creed would remind us, in our society, they are cast first and foremost as political concerns. Indeed, the Times ultimately concluded:

In the end, both sides could walk away citing parts of his message. But the liberal agenda items in his speech were explicit and clear while the conservative ones were more veiled.

Apparently, the real value of Francis’ speech, according to the Times, lies in how politicians will be able to leverage it and not in the theology that was contained in it.

Filtering theology through political policy is fraught with danger. In such a system, orthodox doctrine all too often gets sacrificed to Machiavellian expediency and a Savior who died gets turned into a political operative who just happens to hate all the same people we do.

On the one hand, Francis seemed to defy such bare politicization of the papacy, as Peter Johnson points out in his article for The Federalist, “10 Stories The Media Won’t Tell You About The Pope’s USA Visit.” Mr. Johnson explains how the Pope has taken on both liberal and conservative concerns – everything from climate change and immigration to government overreach and the dangers inherent in the Affordable Care Act. Such political schizophrenia is inherent in Christian ethics, which has the pesky habit of refusing to conform to both the liberal and conservative party platforms. Christianity can, at times, annoy both the left and the right.

On the other hand, it’s not too difficult to understand why the Pope’s address to Congress has been interpreted politically rather than theologically. After all, in a speech that lasted for nearly an hour before a joint session of Congress, the Pope, while covering a whole range of geopolitical and ethical issues, failed to mention Jesus – even once! This seems odd and, honestly, downright disturbing for the leader of a body of whom the apostle Paul noted is at its best when it resolves “to know nothing … except Jesus Christ and Him crucified” (1 Corinthians 2:2).

In one sense, the domination of the geopolitical and the ethical at the expense of the Christological in the Pope’s words is understandable both in terms of the ecclesiology and the soteriology of the Roman Catholic Church.

Ecclesiologically, popes have historically laid claim not only to spiritual authority, but to temporal power as well. Such power was crystalized in 800 on Christmas Day when Pope Leo III crowned Charlemagne as the emperor of Rome. A spiritual authority, on that day, crowned a political one. These days, though the Pope’s temporal power formally extends only as far as Vatican City – and even that authority is largely titular – the papacy’s interest in and influence over temporal affairs lingers. So it comes as no surprise that Francis would seek to shape geopolitical events.  In some ways, I welcome such an effort.  Our geopolitics needs all the sanctified wisdom it can get. But when geopolitical concerns drown out any mention of Christ in a major address from a man who claims to be the head of Christ’s Church, I begin to get a little nervous.

Soteriologically, Roman Catholicism’s view of righteousness and its relationship to salvation lends itself to Francis’ deep concern over ethical issues. As a Lutheran Christian, I will often speak of two kinds of righteousness. The first kind of righteousness is that which is imputed to me from God in Christ by faith. In the words of the apostle Paul:

But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify. This righteousness from God comes through faith in Jesus Christ to all who believe. (Romans 3:21-22)

Christ’s perfect righteousness is a righteousness that leads to my salvation quite apart from anything I have done or ever will do. This righteousness is not an ethical task, but a sheer gift, not based on my actions, but based on Christ’s action for me on the cross. The second kind of righteousness involves the good deeds that I do for my neighbor. I am called to love, serve, and help my neighbor, as Jesus explains forcefully in His Parable of the Good Samaritan. When I do these things, I am acting in the way of righteousness. But such a righteousness does not save me. It simply helps others.

In the Roman Catholic system of theology, these two kinds of righteousness are collapsed into one. The righteous acts we do for our neighbor are righteous acts that are also taken into account when we receive salvation from God. The Catechism of the Catholic Church makes this clear enough:

Since the initiative belongs to God in the order of grace, no one can merit the initial grace of forgiveness and justification, at the beginning of conversion. Moved by the Holy Spirit and by charity, we can then merit for ourselves and for others the graces needed for our sanctification, for the increase of grace and charity, and for the attainment of eternal life.[2]

The Catechism baldly asserts that my righteousness cooperates with Christ’s righteousness so that I may attain eternal life. All the good things of which the Pope spoke in his speech, then, pertain to salvation because our good works on these good things aid in our salvation. It’s no wonder, then, that Francis would be especially concerned with our good works, even as the good work of Christ went missing in his words to Congress.

For all the excitement Francis’ visit and words generated, I fear that we managed to overlook what is the most important business of the Church:  to proclaim Christ’s forgiveness for sinners. This, to borrow a phrase from Paul, is “of first importance” (1 Corinthians 15:3). All of the things the Pope addressed in his speech to Congress are important and should be discussed, but they are not most important.

Mollie Hemmingway puts the situation well when she writes:

It’s wonderful that some people say that Francis makes them feel the church is more welcoming to them. But if it’s just making people feel more comfortable in their politics, instead of making them feel the comfort of absolution, communion and strengthening of faith, that’s not much to get excited about.[3]

This is most certainly true. We can get excited over and become passionate about geopolitical issues. We can strongly advocate for ethical issues. I do all the time on this very blog. But our deepest commitment must be to Jesus. Our first proclamation must be of Him. For long after the concerns of this age fade way – indeed, long after this visit from this Pope is forgotten – Jesus will remain. The best thing this Pope can do, then, is invite us to turn our attention – and our hearts – to Him.

__________________________________

[1] Peter Baker & Jim Yardley, “Pope Francis, in Congress, Pleads for Unity on World’s Woes,” The New York Times (9.24.2015).

[2] Catechism of the Catholic Church (Collegeville, MN: 1994), § 2010.

[3] Mollie Hemmingway, “The Pope Francis Effect: Enthusiasm, But To What End?The Federalist (9.25.2015).

September 28, 2015 at 5:15 am 6 comments

Colorado’s Pot Problem

Marijuana Leaf 1It’s really difficult to legalize something and discourage its use all at the same time. That’s what Colorado lawmakers are learning. In a state where marijuana is legal, lawmakers are faced with a dilemma: how do they uphold and support the legality of recreational marijuana use among adults while speaking out against its use among teens? Kristen Wyatt, in an article published in The Washington Post, outlines their strategy:

Marijuana isn’t evil, but teens aren’t ready for it: That’s the theme of a new effort by Colorado to educate youths about the newly legal drug.

Colorado launched a rebranding effort Thursday that seeks to keep people under 21 away from pot. The “What’s Next” campaign aims to send the message that marijuana can keep youths from achieving their full potential.

The campaign shows kids being active and reminds them that their brains aren’t fully developed until they’re 25. The ads say that pot use can make it harder for them to pass a test, land a job, or pass the exam for a driver’s license.[1]

Marijuana may be legal in Colorado, but that doesn’t mean it’s good for you – at least according to the public service ads produced for the “What’s Next” campaign:

One ad shows a teen girl working out on a basketball court and the tag line, “Don’t let marijuana get in the way of ambition.” Another ad shows a boy rocking out on a drum set with the tag line, “Don’t let marijuana get in the way of passion.”

Colorado’s anxiety over the teen use of a drug that, for adults, is legal presents us with an interesting ethical conundrum. Marijuana, except in very limited cases when prescribed by a physician, is demonstrably dangerous and, in many instances, is downright deadly. But, then again, cigarette smoking is irrefutably linked to cancer, alcohol consumption impairs a person’s ability to operate a vehicle and, over the years, can also cause liver damage, and the foods we eat on a daily basis are sometimes less than nutritionally sound. Yet, these things are legal nationwide. So is it really logically responsible, or politically feasible, to support the outlawing of recreational marijuana use in Colorado?

On the one hand, we need to recognize that the moral imperative to be responsible for what we take into our bodies is impossible to legislate comprehensively. Human wisdom must play a roll. For instance, having a glass of wine with supper, which has the potential of decreasing a person’s chance of developing heart disease, is very different from guzzling a case of beer on the beach. Or, as Morgan Spurlock learned, an occasional trip to McDonald’s with the kids for a Happy Meal and a toy is very different from eating only Super Sized meals from the Golden Arches for breakfast, lunch, and supper. Even a taste of what may soon be a legal Cuban cigar is very different from a person who smokes a pack of Camels a day. Calling people to moderation in everything, as Aristotle taught in his Doctrine of the Mean,[2] is much more helpful – and, I would add, much more practical and realistic – than trying to safeguard against all potential abuses of these things by dint of legislation and regulation.

On the other hand, it is a logical error to suppose that just because legislation and regulation can’t solve every issue that affects the care of the body means that it can’t be helpful in any issue that affects the safety of a person. This is, after all, the whole reason for the existence of the Food and Drug Administration, which works tirelessly to ensure that the food we eat for meals and the medicines we take for illnesses are safe. But marijuana is not safe, which is, perhaps, why, even though it’s legal in Colorado, it’s still outlawed federally.

When I am prescribed a drug for an illness, if the list of the drug’s side effects is lengthy while its benefits are minimal, I become leery of taking it and will further consult with my physician over it. There is no doubt that the problems with marijuana far outpace its benefits.  Indeed, aside from acute medical cases, marijuana’s benefits can really only be defined in social terms. Marijuana is good for partying. And that’s about it.

It is this that leads us back to Colorado’s curious campaign to discourage teen marijuana use. The social capital associated with having, sharing, and using marijuana is deeply enticing to teenagers. After all, teenagers – at least many of them – love to party. So when Colorado makes marijuana as accessible as alcohol, does the state really think a slick public service campaign will stem the tide of teens using what is not only a dangerous drug in and of itself, but an addictive gateway drug that often leads to more serious substance abuse?

Moderation is good for many things, as Aristotle teaches. But in this instance, a little wisdom from Augustine may be in order as well. Augustine, though also a supporter of moderation, reminds us that, sometimes, complete abstinence is preferable to even perfect moderation.[3] When it comes to marijuana, we need learn how to choose between the options of abstinence and moderation wisely.

Something tells me Colorado chose poorly.

_______________________________________

[1] Kristen Wyatt, “Colorado rebrands anti-pot campaign for kids,” The Washington Post (8.20.2015).

[2] Aristotle, Nicomachean Ethics 1106a26-b28.

[3] Augustine, Of the Good of Marriage 25.

August 31, 2015 at 5:15 am Leave a comment

What Planned Parenthood Wants You To Believe About Sex

Planned Parenthood“Planned Parenthood.” “Selling.” “Aborted Baby Parts.” When a friend first texted me a link with these words in the URL, I knew I was in for a wild ride. The Center for Medical Progress, an anti-abortion group, released a video, recorded in 2014, of two of their operatives, posing as employees from a biotech firm, having a discussion over lunch with Deborah Nucatola, Planned Parenthood’s Senior Director of Medical Research. The Center for Medical Progress claims the video blows the whistle on the trafficking of aborted baby organs. Planned Parenthood disputes these claims.  Eric Ferrero, Planned Parenthood’s Vice President of Communications, issued this statement:

In health care, patients sometimes want to donate tissue to scientific research that can help lead to medical breakthroughs, such as treatments and cures for serious diseases. Women at Planned Parenthood who have abortions are no different. At several of our health centers, we help patients who want to donate tissue for scientific research, and we do this just like every other high-quality health care provider does – with full, appropriate consent from patients and under the highest ethical and legal standards. There is no financial benefit for tissue donation for either the patient or for Planned Parenthood.  In some instances, actual costs, such as the cost to transport tissue to leading research centers, are reimbursed, which is standard across the medical field.

In the video, however, Ms. Nucatola seems to contradict Mr. Ferrero’s statement when she explains:

I think every provider has had patients who want to donate their tissue, and they absolutely want to accommodate them. They just want to do it in a way that is not perceived as, “This clinic is selling tissue, this clinic is making money off of this.” I know in the Planned Parenthood world they’re very, very sensitive to that. And before an affiliate is gonna do that, they need to, obviously, they’re not – some might do it for free – but they want to come to a number that doesn’t look like they’re making money …

I think for affiliates, at the end of the day, they’re a non-profit, they just don’t want to – they want to break even. And if they can do a little better than break even, and do so in a way that seems reasonable, they’re happy to do that.

Ms. Nucatola’s slippery language is striking. She never asserts that Planned Parenthood is not, as a matter of fact, making money off organs from abortions, she just says Planned Parenthood doesn’t want it to “look like they’re making money.” She even admits, “If they can do a little better than break even … they’re happy to do that.” In other words, Planned Parenthood does make money off selling organs from aborted babies according to Ms. Nucatola, they just don’t make a lot of money off it.

It sounds like Planned Parenthood may be gaming federal law. 42 U.S. Code § 289g–2 states:

It shall be unlawful for any person to knowingly acquire, receive, or otherwise transfer any human fetal tissue for valuable consideration if the transfer affects interstate commerce … [which] does not include reasonable payments associated with the transportation, implantation, processing, preservation, quality control, or storage of human fetal tissue.

Selling fetal tissue for profit is illegal. Getting reimbursed for expenses associated with shipping and processing fetal tissue, however, is not. It seems as though Planned Parenthood will take any money they can claim as reasonable reimbursement for the costs of transporting and processing aborted organs, and if these monies are slightly more than what the actual costs are, so be it – as long as they’re not exorbitant enough to look like “profit.”

Planned Parenthood may not have gamed federal law as well as they thought, however. In the video, Ms. Nucatola links Planned Parenthood to an organization called StemExpress, a company that bills itself as providing “qualified research laboratories with human cells, fluids, blood and tissue products for the pursuit of disease protection and cure.” StemExpress also explains to potential allies that “by partnering with StemExpress, not only are you offering a way for your clients to participate in the unique opportunity to facilitate life-saving research, but you will also be contributing to the fiscal growth of your own clinic.” I’m not sure how “the fiscal growth of your own clinic” can be construed to be anything other than profit for your clinic. And considering the prices StemExpress charges for their fetal organs, if StemExpress does indeed share some portion of their proceeds with Planned Parenthood for the “fiscal growth” of their clinics, it seems awfully shady for them to claim they are not, at least indirectly, profiting, perhaps handsomely, off fetal tissue.

This is really bad. But it gets worse.

In the conversation, Ms. Nucatola also talks about intentional steps clinics will take during abortions to keep a baby’s organs in tact so they can be sold later:

You’re just kind of cognizant of where you put your graspers, you try to intentionally go above and below the thorax, so that, you know, we’ve been very good at getting heart, lung, liver, because we know that, so I’m not gonna crush that part, I’m going to basically crush below, I’m gonna crush above, and I’m gonna see if I can get it all intact. And with the calvarium, in general, some people will actually try to change the presentation so that it’s not vertex, because when it’s vertex presentation, you never have enough dilation at the beginning of the case, unless you have real, huge amount of dilation to deliver an intact calvarium. So if you do it starting from the breech presentation, there’s dilation that happens as the case goes on, and often, the last, you can evacuate an intact calvarium at the end.

This is all deeply disturbing. What is allegedly happening is not only potentially illegal; it is profoundly immoral. In what world is it okay to turn a baby breech so you can smash its legs, kill it, and then harvest its organs for profit? Is there any conceivable scenario where this is okay? Have we decided that a baby, growing in its mother’s womb, is so devoid of any rights and is so unable to be considered life in any meaningful way that it can be stripped of its dignity limb by limb – literally?  This is self-evidentially morally repugnant.  And if you can’t see that, we no longer need to have a conversation about abortion.  We need to have a conversation about nihilism.

This is not to say Planned Parenthood doesn’t have its supporters, even if supporting the organization is a little untenable right now. Amanda Marcotte, writing for Slate Magazine, admits:

As someone who is squeamish, it was extremely difficult for me to listen to Nucatola talk about extracting liver, heart, and other parts to be donated to medical research. (I nearly fainted when a friend showed me the video of her knee operation once.) But people who work in medicine for a living do, in fact, become inured to the gore in a way that can seem strange to those of us who aren’t regularly exposed to it. She also thought she was speaking to people in her profession who would be similarly accustomed to this sort of thing.

Abortion is gross, no doubt about it. It becomes grosser the later in a pregnancy it gets. But so is heart surgery. So is childbirth, for that matter.

Behold, the fallacy of false equivalence. How one can equate the grossness of abortion to the grossness of heart surgery or birth is beyond me. Two of these things sustain life. One of these things, as more honest abortion supporters will admit, ends life. As any child who watches Sesame Street could tell you, “One of these things is not like the other.”

In researching for this blog, I went to Planned Parenthood’s website. I was greeted by a banner that said, “Worried? Had unprotected sex?” It is here that we find the real reason behind Planned Parenthood’s existence.  This organization exists to promote sex-on-demand, divorced from any of the entailments that come with it like, in this instance, children. Sex with whom you want, when you want, and how you want is Planned Parenthood’s holy grail.  And it is so sacred that they will kill for it – again, literally.

In other posts on this blog, I have painstakingly sought to not flippantly dismiss or diminish the desires and struggles people face when it comes to sexuality. I want to be as sensitive and empathetic as possible. These are, after all, confusing issues that deserve compassionate thought rather than self-righteous ire. But this is not about these issues.  In fact, this is not about individuals and abortion.  This is not about the woman who has suffered through the trauma of an abortion, though I grieve for you and, I am afraid, many times, with you.  This is not about the woman who went too far and is now pregnant and scared and is contemplating an abortion, though I would encourage you to seek guidance and help from people committed to alternatives to abortion.  You are in genuinely confusing and painful situations and have my concern, my compassion, and my prayers.  This is not about you.  This is about Planned Parenthood and their pack of twisted lies that unashamedly promotes the sacrifice of life for sex, which, I should point out, is the precise opposite of what sex is meant for and, by its very nature, is designed to do. Sex is not meant to take life. It’s meant to give it.  This is not about personal sexual confusion.  This is about an organization’s out and out corruption that has expressed itself again and again in the most macabre of ways – this time, in the sale of aborted organs.

At the risk of being offensive, I think it’s time for us to ask ourselves a few frank questions: Is indulging every sexual impulse in ways that transgress the sanctity of marriage and the security of family really our best strategy for intimacy?  Is this really the legacy we want to leave our children, our children’s children, and so on?  Is this really the evolutionary ethical curve we want to ride? Is it really beneficial for us to do what we want, when we want, and with whom we want and then use any means necessary to impede the entailments of our actions, even when impeding the entailments of our actions includes ending lives in utero? Is sexual self-control – even when it is difficult and involves some emotional pain – really that out of the question? Have we become that banal? Is Planned Parenthood’s view of human sexuality really the banner we want to wave and the worldview we want to adopt? And does it really take deceitful operatives from an anti-abortion organization secretly videotaping a conversation with Planned Parenthood’s Senior Director of Medical Research, which itself presents us with a whole other set of legal and ethical difficulties, to get us to ask these questions? Shouldn’t we be thinking about the weighty ethical implications and aberrations of abortion even when there’s not a titillating video making its rounds on the Internet?

Ms. Marcotte was right about this much in her article for Slate:

This latest attack on Planned Parenthood is not just about abortion, but about demonizing an organization that makes sex safer and easier, while making it possible for women to plan when they have children.

This is exactly what Planned Parenthood is all about. They’re all about “safe sex,” which, if we’re honest, is just a euphemism for what Ms. Marcotte refers to next: “easy sex” – sex without responsibility, commitment, or offspring. So really, Planned Parenthood is about easy sex – even when easy sex involves dismembering babies and selling their organs. So let me ask:

Is the easy sex worth it?

July 20, 2015 at 5:15 am 6 comments

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