He was my mentor. He was ordained in a conservative evangelical church. He had been meeting with me for several years as I sought to reconcile what I believed about God and the Bible with the huge discrepancies I saw in the church. It was good to bounce my frustrations off his mind. I think I would have left Evangelicalism for good if he had not helped me cope with the hypocritical practices of the church.
That’s when he dropped a bombshell. He had been attending some evening meetings at a local charismatic group. We both believe the gifts of the Holy Spirit are still given to people in the Church today. We also believe that there are proper and ridiculous ways those gifts can be practiced.
Here was his bomb. The night before, he claimed he saw gold dust appear on people’s hands during worship. Someone else said God gave them a gold filling during the prayer time which replaced their regular filling. My mentor was full of thanksgiving to God for these miracles. I asked him if he could confirm the gold dust or the gold tooth. Could he say with full assurance that it was really gold and not just some glitter or sweat from dancing in worship?
He was really angry with me for asking that question. He warned me not to criticize what might be the work of the Holy Spirit in case I was blaspheming the Holy Spirit.
At that moment, I decided I was mentally done with the Evangelical movement.
I wish I could give you the entire delineated journey of the previous 28 years up to that point. I have written about some elements of the journey in my books, articles, and blog entries. But with this essay, I want to explain to my friends and readers–and perhaps to those in my denomination looking for a reason to disqualify me–why I am not part of that tribe any more.
Before, you start reading, I am going to warn you explicitly and nicely.
I will be using the “F” word several times. And not a bleeped out version of it. There is a reason for it. This is a very serious explanation of words and how we use them. I am concerned that people are making many mistakes with their speech. We get bent out of shape about the innocent words, and we overlook the really dangerous ones.
So, if seeing the “F” word in print bothers you to the point of distraction, please don’t read further. I post here a sanitized summary of what the Bible says about these things:
Cursing is all about sending verbal harm to others
Taking the Lord’s name in vain is about empty religion
Swearing has to do with taking oaths to guarantee you’re telling the truth.
Cussing is a verbal response to intense emotions inside.
More than any other point I am making, understand this. No word is bad in and of itself. No word. It is the context, purpose, and heart condition that makes a word wrong.
In 2016, I published my book “Overcoming Porn”. At this time, it has sold over 20,000 copies even though I did little advertising and published it only in e-book format.
Over the next month, I will be excerpting selected portions for this blog. This second article reviews the role that dopamine plays when people use porn.
Porn does stimulate the production of dopamine, but in a much different way than opioids and chocolate. This difference changes the way we must approach kicking this habit.
To understand how porn causes unique brain reactions, we need to review a few things about how the brain works. At this juncture, it would be best to discard most of the metaphors you have ever heard about the brain. It is not a telephone switching system or a complex computer. There are no switches in the brain. You don’t remember things the way a computer does. There are no memory banks ready to spew out information like a laptop.
The brain is a complex chemical soup, able to differentiate between chemicals which some laboratory instruments could not detect. There are hundreds of different chemicals rolling around in the brain, and each of these can affect how you react to information and how you perceive the world. Every time your external senses detect something, the brain releases chemicals from the end of neurons to signal other neurons how to react. You do this a million times an hour, billions of times in a month.
I don’t want to get too technical, but this next part is crucial. Electricity is produced in the brain via biochemical reactions. These reactions take place in the tiny gaps between neurons called Synapses. The signal is carried across the gap by chemicals. When the chemical hits a receptor on the other side, it causes the message to be carried electrically down the next neuron to the next synapse. Think of Paul Revere passing word about the coming of the Redcoats. Your brain sends signals by chemical Paul Reveres. Continue reading “The Dopamine Factor in Porn”→
In 1987, I wrote an article telling the story of four sisters who had been molested by their father. Each of them had been molested the same way. Each experienced this at the same age–he moved on from one to the next with maniacal precision. Of course, each of them had been emotionally damaged by the abuse.
I wrote the article for a psychological journal more to point out the differing outcomes of each one. Though they were all affected negatively by the abuse, they all compensated differently to it as adults. They each gave me permission to share their story since I had counseled every one through to health.
But I was intrigued by what they wouldn’t allow. Their father was still alive and still married to their mother. I had talked about the possibility of all four of them confronting him on what he had done. Though they could not have him charged because of a Statute of Limitations, they could have the satisfaction of letting him know how his crime had changed their lives. There is a healing aspect to confrontation.
But all four refused to do it. Curiously, each of them had a different reason:
One was afraid it would kill their sick mother
One felt she had somehow participated in the abuse and had no moral grounds to confront him.
One was sure confronting him would destroy her inside
The final one felt she would never be able to get the words out of her mouth.
Their unique responses to confrontation underscores how each victim experiences abuse and assault differently. But it also shows that every victim wrestles with different beliefs emerging out of the abusive situation. Continue reading “The Five Lies that Victims Believe”→
Because the Doctrine of Inerrancy (the belief that the Bible is without error) is the doctrine which holds together all other traditional doctrines, most conservative theologians may allow slippage on other doctrinal positions, but not this one.
They will not even allow it to be challenged. Or questioned. Or modified in any way.
This often leaves people who prefer to examine everything without “just” believing it in a tough spot. If something cannot be challenged, or questioned, or modified, then it becomes the trysting spot upon which allegiance is called for.
In other words, you either accept the entire package or you’re out of the Club. The Club is the group of conservative Evangelicals.
Here is where this conversation comes in. In my 47 years of being a Christian, I have questioned every doctrine of the church continuously and repeatedly. As a result, the things I believe, I believe VERY strongly. The things I question, I question deeply. Because of that, I ask questions about Inerrancy that many of my colleagues have been reluctant to ask, at least openly.
And as a result, I am often cornered by pastors, professors, interested armchair theologians and asked to dialogue about my beliefs on inerrancy.
Two of those conversations are burned into my memory. They were very uncomfortable for me and them.
What I have done here is reproduce both of those into one conversation. I am probably not doing justice to what they said and probably editing/improving my comments. They both know who they are and what they said. If they want, they can publish their own conversations.
I grew up in a “cowboy” town in central British Columbia in the 1960s. I say it was a cowboy town because our area was surrounded by 100s of ranches, and everyone in the region attended our rodeo and exhibition which centered around 4H events and ranch life. Our rodeo occupies a place in cowboy lore just a step behind the famous Calgary Stampede.
I hung out with several legit cowboys in high school. After high school, I worked on a cattle ranch and cowboy life became part of my biography.
Most Cowboys like to drink, and the men in our town were exceptional at it. My dad loved to drink beer and play poker, both of which were pasttimes of our town. My dad spent many afternoons and evenings at the saloon near our house. He spoke about it in glowing terms. It was like a mistress he was not ashamed to admit he visited.
One day, Dad, Mom and I were out for a walk. We walked by the bar and Dad pointed out this was the place he told me about. I had seen it before, but now I noticed one of its features. It had two entrances.
On the one door was the word “Men”. On the other door it said “Ladies and Escorts”. (Note: in the 60s, “escort” did not mean prostitute. It referred to a person who escorted another person to a social event. It could refer to either men or women).
I asked Dad why they had two different entrances. “It’s to protect the women”, Dad said. “If a woman goes into the man’s side without a man with her, she is not safe. No woman would want to do that.” I believe he was telling me this: This place is not safe for women without male protection. Continue reading “Two Doors—Two False Ideas”→
This morning, my dog and I crossed the road at a four-way stop crosswalk. There were cars at all four corners of the intersection. I waited until all four who had been waiting went and then I started across. It was 7:50, which probably meant some of the drivers waiting for me were almost late for work. That’s the setup for a situation you have already guessed at.
I was halfway across, when the driver right beside me honked the horn. Neither I or my dog was going slowly. As that happened, the car opposite just screeched her tires and ran through, missing me by about four feet. Inexplicably, she gave me the finger.
Yesterday, the Interstate by my house was closed for several hours. At 4 am two men had an incident of road rage. They stopped by the side of the road to argue some more. One of the men beat the other to death with a blunt instrument. Then he walked away from it and while he walked up the freeway, he was hit and killed by a car going by.
Another friend barely escaped an incident in Portland two weeks ago when white supremacists and anti-fascist groups were protesting *something* and my friend came out of a brunch engagement into the middle of it. She told me she had never seen anger like that.
This weekend marks the one-year anniversary of the abominable show of anger and vitriol at Charlottesville, Virginia. Who can get those angry images out of the head?
In the January 5, 2016 issue of Time Magazine, one of the editorials had the title “Why Are Americans So Angry About Everything”. This was two and a half years ago, and they reported that every year for the past decade, people in this country have gotten angrier than the year before. They presented some fairly plausible reasons for this surge of indignation, but they proposed no real solution.
Since I seem to have a regular front row seat for other people’s anger, I am curious as to the reasons myself. Is it the same as it has always been? Perhaps. But I think our obsession with telling the rest of the world our opinion and the means to truly get it out to everyone (television and Internet) has coalesced together into a firestorm of anger.
For the spiritual woman or man, this anger feels like a degenerative disease. Though we have to admit that few things change without someone getting angry, the anger of Today does not seem constructive in any shape. Destruction exists at the core of most anger these days.
What is fueling it? There are many reasons, maybe as many as there are people. But there are some psychological trends which show up a lot.
1. Entitlement. Nothing fuels anger quicker than that sense you are not getting treated the way you are entitled. If someone cuts you off in traffic, doesn’t represent you in government, doesn’t give you a raise, won’t listen to you, this brings out that sense of indignation.
2. Deficit. We do not like to feel we are falling behind others on no account of our own. We do not want to hear the rich are getting richer and the poor are getting poorer. This sense of deficit I believe is what caused the person to honk their horn at me and the woman to almost run me down. I had let four cars go before walking through–but I had made them wait. Abraham Lincoln was asked one time why his boys were fighting. “They have this world’s disease” he answered. “I have three cookies and they both want two.”
3. Threatened. Many times, anger is fueled by fear. We are afraid and need to protect ourselves. The Amygdala in our brain is designed to respond to fear with a countering burst of angry emotion. This emotion may be what spawned the fatal road rage incident near my house. It certainly creates the attack/counter-attack scenarios associated with many public protests.
4. Status. We do not want to lose ground in life. The most common “game” interaction between humans is called the Zero Sum Game. That is, if one person is perceived to win in a situation, the other person is perceived to have lost. Because so much of American culture is built around the Zero Sum Game, we don’t even see it any more. We no longer see the Cooperative Principle which states “unless we all win, we all lose”. When we believe we are losing in any relationship, our natural reaction is anger.
5. Intimidation. Building on the concepts of Status and Entitlement, the idea that only the strongest survive also fuels our anger. From the child who throws a tantrum even before entering the grocery store, to the gang member who brandishes his weapon the first time he meets a new gang member, many people feel the need to stake out their territory before it is taken from them or challenged. The best way to indicate this is anger. It is our way of saying to someone, “be wary, I’m watching your every move”.
You may be able to see that all of these are incompatible with the life lived following Jesus. He cared nothing for Status. He could have intimidated others, but instead washed their feet. He felt no need to threaten anyone, and even when he could have called down angels from heaven, he refused to. He warned his disciples to ignore the deficit they felt inside toward each other and to serve each other instead. And he did not feel he was entitled to hold onto his status as God, but emptied himself, taking the form of a servant.
As goes the Master, so go the servants.
It is time we looked at our anger to see if we are being angry in a godly way. “Be angry and sin not” the book of Ephesians says.
Modern society has sharpened its critical focus on food with empty calories. All food and drink has calories. But not all calories are created equal. Some calories benefit our bodies. Some food has calories which only contribute to obesity and illness.
I’ll let y’all figure out which foods go in which category. I’m just using that as an analogy.
Though some fast food chains are trying to make their food more healthy and wholesome, few people believe they’ve accomplished it. Food which has many calories and few healthy elements is often desirable from a taste point of view, but bad for our health.
There are certain doctrines which are like that. They appeal to many people, but actually are harmful to spiritual health and growth. Every generation has doctrines like these, so we should never be surprised to discover them. Hebrews 13:9 has a name for them. It calls them “strange doctrines”. The word means “foreign” in the sense of “something imported”. There are doctrines which come at us like exotic, tasty food. They are not really part of clear historical doctrine, but at first bite they taste so good.
But are they good for us?
I have identified three current teachings in our day which fall into this category of Fast Food Doctrine. For each of these I will simply identify the following features:
1. The Doctrine
2. Why people like it
3. What is wrong with it
4. What you can replace it with that “tastes” similar but is better for you.
One qualifier and explanation before beginning. Most of us, myself included, are not professional theologians. I consider a professional theologian to be someone who has studied, been mentored in, been examined in, and has published in the arena of Theological disciplines. For the most part, the true Theologian should have at least a Masters Degree in Theology. Most of today’s professional theologians have both a doctorate in Theology and have been published in peer-reviewed journals.
I can hear someone saying “anyone who studies the Bible is a theologian.” I call that viewpoint “Credential Bleeding”. It results from diminishing the minimum requirements needed for someone to be considered professional at a task.
It is like someone looking up a medical condition on WebMD and considering themselves as well-informed on it as a doctor. It is like saying that anyone who has ever talked about their faith with someone is a missionary.
When you broaden a definition, you water it down so it means nothing.
I have a Bachelors degree in Theology. I have written papers on theological topics. I read and study theology regularly. Yet I’m nothing more than an amateur. Many pastors are the same. John McArthur, John Piper, Rick Warren, Francis Chan, Bill Johnson, T. D. Jakes, Jack Hayford, are all experienced pastors. They all have opinions on theological topics. In the case of John Piper, he even has a doctorate. But none of them qualify as a professional theologian.
The professionals–such as N. T. Wright, Marg Mowcsko, Alastair McGrath, Douglas Moo, Sarah Cokely, Grace Kim, Michael Horton, Roger Olson, etc.–are not as well known as the pastors. Yet, they form the foundation of knowledge, experience and learning upon which amateurs rely. Their writings give the background, credence, and historical context needed so the pastors and other more well-known Christians can speak with confidence.
Many of these theologians have identified these Fast Food Doctrines of our day. But because most people do not read theologians as much as they read pastors and bloggers, I thought I would explain how these three doctrines make Christians spiritually unhealthy.
By Katie Richardson, Kathy Phillips, and numerous other women in ministry.
Edited by Mike Phillips
A “micro-aggression” is a term first used by Chester Pierce of Harvard to describe small but significant ways certain racial groups are treated with disdain and prejudice. Most often, it describes the treatment of African-Americans and Hispanic immigrants. But increasingly, it is used to describe behavior toward any traditionally dominated group in our society.
Recently, with recognition of the #metoo and #churchtoo movements, women chronicle how they are treated with micro-aggressions as well as the better known aggressive, violent behaviors. Victims and “casual” sufferers alike are calling attention to these subtle behaviors which attack the core of female identity and calling.
One oft-overlooked subset are those women serving in full-time pastoral positions in churches, church organizations, and church institutions (such as seminaries). Though women in general are certainly treated unfairly and badly on the whole in America, female pastors are an especially maligned group.
This article is compiled by two people with an unfortunate history concerning this subject. Kathy Phillips (the wife of the owner of this blog) served as a licensed, full-time pastoral staff in several of the same churches as Mike.
She has the same degree as Mike, and often does the same work in churches. She has served as Children’s Ministry Pastor, Assistant Pastor, Teaching Pastor, Parish Nurse, and School Director. But Mike and Kathy have been treated much differently during that time by both the men and the women of the church.
Katie has served in many capacities in churches and missionary organizations. She has served on pastoral staffs for over 20 years. She has been a pastor for middle schoolers, missionary with Youth For Christ, full-time worker with Youth With A Mission, camp director, assistant youth pastor and children’s ministry pastor, and Co-Founder of “His Heart My Voice” mission to Kenya. Katie often worked side-by-side with her husband who was paid staff. Katie also did the same amount and type of work, but was so rarely paid or received the same recognition. Indeed, her first paid position happened only after her marital separation. She currently serves at a local church as Volunteer Coordinator and Outreach Director.
Mike Phillips is the editor and compiler of this article. He is part of several organizations which support the Egalitarian biblical viewpoint, and groups where female pastors are common. He asked all of them if they had any insight into micro aggressions against female Christian workers. And if they had any insights, could they share a few stories with us.
In the 90s, I attended a conference at Regent College in Vancouver, B.C. The speaker was one of the translators of the NIV, and I had the privilege of sharing a meal with him. I told him I had two New Testament translation questions for him if he had the time and the inclination. He was fine with answering those questions as long as we talked sports after.
But then he added, “And I will not address 1 Timothy 2”. Unfortunately, that chapter was one of my two questions. I actually had a three-parter: What does the word “authentein” mean (1 Tim. 2:12, often translated “to have authority”). I also wanted to know what “saved” meant in v. 15, and if “keep quiet” really implied women be silent in verse 11. Sadly, I was not about to find out any of those answers that day.
What I didn’t know was that same year a female professor at Southwestern Baptist Theological Seminary, Dr. Sharon Gritz, was publishing a book which would have given credible, plausible answers to all those questions–and many more. This book “Paul, Women Teachers, and the Mother Goddess of Ephesus”, was given a limited distribution by University Press, a publisher of academic books, and so it was not read by many people and is very difficult to find.
As with many academic books, I find the best route is to use some version of Interlibrary loan. In California, this is called “Link Plus”. I received a copy of Dr. Gritz’ book from Biola University’s library and quickly devoured the contents.
For an academic book, this is highly readable and the central concept easy to understand. Yet, even with its accessibility, this is still an academic book. A good third of the book consists of endnotes and bibliography. As such, it joins all the other studies done on this famous second chapter of 1 Timothy. I doubt any chapter in the Bible has had more recent essays written about it than this one.
It examines the ancient church’s approach to how women were viewed and treated. 1 Timothy 2 seems to set limitations on the entire church about women’s behavior in public. Because of this, many people question whether it has any relevance today.
For those who view the admonitions and instructions of Paul as valid today, their focus in studying 1 Timothy 2 is on understanding the context and the content of this chapter. Dr. Gritz addresses these exegetical and cultural questions more than some. She especially focuses on verses 9-15 for this book. And what she discovers has powerful implications.
First, she takes the reader on a broad study of all the cultures of the Ancient Near East (ANE). She examines in detail how each culture viewed and treated women, and how the women of the ANE practiced religion. One of the interesting details she highlights is that Israel’s view of women was radically different in the era of the Kings/Chronicles than it later became after the Exile.
During the era of the Kings, women had much more freedom in society and often worshiped the goddesses of the Canaanite nations. In particular, Jewish women were enthralled with Asherah. Gritz postulates through her reading of many rabbinical sources that the exiles coming back from captivity to Jerusalem began to blame women for the fall of Jerusalem. They especially blamed the worship of Asherah and the inter-marriage with foreign women.
In seeking to be back in God’s favor, the men decided to exclude women from many of the worship processes which they had access to before the exile. Significant among these changes was the building of the Court of the Women. This court was built around the main part of the temple. Women could not actually enter the Temple proper at any time. Yet Gritz shows that back in Solomon’s era they did not exclude women from the Temple. This came later.
This book shows how the post-exilic nature of the Jewish attitude toward women affected certain churches in particular. She points out that only in Ephesus and Corinth did the women face restrictions regarding leadership and public speaking. In Galatians, Philippians, Romans, and the Book of Acts, women play prominent roles in leadership. Yet in Corinth and Ephesus, women were restricted from both speaking and leadership.
Gritz addresses this adequately. Corinth and Ephesus had two things in common. First, they were centers of the Jewish Diaspora. Large numbers of Jews worshiped in both cities. Though this is also true in Philippi and Thessalonica, it is clear those churches were mainly Gentile. But Ephesus and Corinth had many Jews in the local church.
The second factor in common with both Ephesus and Corinth was the emphasis on goddess worship. Though goddesses were worshiped elsewhere, in those places the goddesses were not more prominent than the gods. But this is not true of these cities. Gritz speculates that only in Ephesus and Corinth did Goddess worship become the central religion along side Gnosticism.
The author does a good job at documenting every speculation she makes. Perhaps her greatest addition to the weight of scholarship on 1 Timothy 2 is her understanding of the nature of the Artemis cult. Artemis of the Ephesians and her temple were the main tourist sights of Ephesus.
Much has been written about Artemis. Gritz maintains some of what is written is misleading. She believes too many scholars have not taken into account the blending of cultures which resulted in the creations of Artemis. She shows clearly that the Artemis of the Ephesians was markedly different than the Artemis of Northern Greece.
Her contention is that if one misses that point, 1 Timothy 2 gets muddled and confusing. She’s right, of course.
When Alexander the Great conquered Ephesus, the locals had to change their religious allegiances. Greek culture was forced on them. But like many of the peoples whom the Greek conquered, they were syncretistic with their adaptation.
The Ephesians already worshiped a goddess. Her name was Sybele, and she was a goddess of fertility and sensuality. The worship of Sybele involved prostitution, orgies, and sacrifices. In addition, Sybele worshipers would work themselves up into frenzied states through the use of hallucinogens and alcohol. The more established priestesses could maintain emotional heights through dance and sexual dramas. Most temple priestesses of Sybele became ritual prostitutes.
When the Greeks took over, they imposed Artemis worship over top of Sybele worship. The result though did not look like the Greek version. The Greek Artemis (or Diana) was aloof, virgin, and sedate. Her worshipers were more Stoic and subdued. The worship of Artemis in Northern Greece was more inclined to be intellectual and ritualistic. When Greek Artemis met Ephesian Sybele, they formed an interesting symbiosis. They became Artemis of the Ephesians, an aloof Huntress who liked sex and music.
Her acolytes were the same. Some of them had polite social clubs. Others danced and partied into the night. Many members of both groups would have made their way into the church. Gritz describes how that must have looked and how the Jewish men in the church would have reacted to it. Paul, who at one time had been the pastor of this church, knew that some regulations should be established.
The book goes then into a detailed description of the passage and examines all the key words in detail. Others have done a better job of this. I commend the book “Exegetical Fallacies in Interpreting 1 Timothy 2:11-15″ by Rebecca Groothuis and Ronald Pierce for a much better approach. Their conclusions are more skilled as well.
This is the biggest disappointment with Gritz’ book. After spending 200 pages showing how the Pauline rules on women speaking, teaching, and having leadership in church were probably specific to this church only, she then reverses herself and draws some conclusions for the modern church which no Egalitarian could accept.
I can only guess she did this because she wanted her work to be acceptable to the Southern Baptist Convention, of which she is a member.
Read this book for its wonderful scholarship then, and not for its last chapter of conclusions.