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Theism and marriage

For Christians, the basic notion of marriage involves God. It is theistic from the get-go. Primarily, it is about God and the two individuals being married. This is why priests officiate.

Yet, public and civic discourse in the West is increasingly secular – a basic premise is operational atheism. Marriage is not about God, and this is why judges increasingly are the ones who officiate.

This is why much of the public marriage debate isn’t a debate about things, but about words. Until Christians are able to recognize what has happened, their arguments won’t make any sense.

To put it simply, to regain a Christian understanding of marriage in the public sphere would require making civic discourse theistic in its basic premises. The changes in marriage are downstream of this.

What can Christians do about this? First, simply realize that civic discourse is no longer Christian, and that this is what has caused the dislocation of Christian marriage. Second, insist in discussion about marriage that what they’re talking about by marriage is something that is first and foremost about God. From that comes conceptual clarity.

Belief and science

“You can only convince people who think they can benefit from being convinced.” Nassim Nicholas Taleb, The Bed of Procrustes (2010), p. 64

Probably one of the most important ideas in rhetoric.

The basic motion to change one’s mind comes internally, from a person’s volition. They decide they want to change their mind, then look to see if it can be justified.

For science, this is why it is important to cultivate a valuation of truth for truth’s sake, and why money and status in science can be problematic. If a large amount of money depends on a belief, a person will typically look every which way to see how it can be defended.

Tithing as creating non-attachment

“To this end always dispose of a part of your means by giving them heartily to the poor[.]” St. Francis de Sales, Introduction to the Devout Life (1609), p. 123

St. Francis de Sales recommends tithing (almsgiving) as a way to guard against avarice, while taking due care of our temporal interests (wealth).

Most people think of tithing as helping the target of the money, but de Sales’ point here is that tithing helps the giver by reducing attachment to wealth.

This is a problem Seneca (one of the wealthiest men in the Roman Empire) also worked on (see here), where he suggested we write things off in our mind, and practice going without whatever things at intervals.

So, in order to reduce one’s attachment to wealth, a) tithing, b) writing things off in our mind, and c) practicing going without whatever things at intervals are all practical, simple strategies. These could be useful for both a Stoic and a Christian.

More on tithing here.

de Sales and Seneca on problems with wealth

“It is the Christian’s privilege to be rich in material things, and poor in attachment to them, thereby having the use of riches in this world and the merit of poverty in the next.” St. Francis de Sales, Introduction to the Devout Life (1609), p. 121

This is similar to Seneca’s idea, where it is also to figure out how to create non-attachment (see here).

Whereas a Stoic such as Seneca’s view might be captured as ‘use wealth, don’t let it use you’, the Christian such as de Sales’ view is a little different, more like ‘use wealth for God, don’t let it use you against God’ – don’t let it interfere with aligning oneself with God’s will.

The way to both is similar, however, as de Sales’ quotation suggests. Key aspects of Stoic thought are very much captured in Christian thought.


A common mistake of contemporaries is to think that there has been progress towards something better across-the-board, because there has been technological progress over the last (say) 100 years.

This is obviously false. Look at painting, sculpture, architecture, music, and so on from then and now. There is a devolution in spirit, cultural depth, and in many cases technical skill.

What is interesting from the point of Christianity is how much of this is tied to the leaving behind of an authentic Christian culture by almost all of Western culture.

Which problems to solve?

An overriding concern used to be too little food, now it is too much food (obesity, diabetes, and so on). It used to be too little access to information, now it’s too much (distraction, manipulation). It used to be too little light available at night, now it’s too much (sleep disruptions, difficult to see stars). And so on.

Christianity is about solving problems, and it’s therefore relevant for Christians to figure out where the new problems are.

Against hedonism II

“Don’t talk about “progress” in terms of longevity, safety, or comfort before comparing zoo animals to those in the wilderness.” Nassim Nicholas Taleb, The Bed of Procrustes (2010), p.7

A good way to convey the basic anti-hedonic intuition.

Also see here.

Against hedonism

We can define hedonism as the conjunction of two propositions.

  1. One ought to seek out pleasurable experiences.
  2. One ought to avoid painful experiences.

where ‘pleasurable’ and ‘painful’ are understood expansively.

What is problematic with this view? At first blush, it seems unproblematic – almost trivially true. Of course one ought to want more pleasure and less pain. All I want to show here is how this is problematic from a biological perspective. Let’s consider the second proposition first.

What is a painful experience? Biologically speaking, painful experiences exist in order to guide an animal in avoiding a situation where there is damage to that animal. In other words, from a biological perspective, the important part isn’t the experience of pain but what that indicates.

Similarly, consider pleasure. In natural conditions, feeling pleasure would probably indicate that what one was doing was helping the organism to reach its goals, where the goals would typically be designed into the organism, centering around things like getting nutritional food, reproducing, keeping the right temperature, and so on.

Nowadays, we can see how the sensation of pleasure can misfire, biologically speaking, leading us to behaviour that moves us away from the things the sensation was designed to move us towards. Overeating, for example, can be motivated by a pleasure in the foods, yet given various ‘junk food’ available today it can lead to nutritional deficiencies, obesity, diabetes, and so on.

So, it seems obvious that biologically speaking, hedonism doesn’t make sense at least when operating in an environment that is substantially different from that for which the organism is designed.


“Women must be liberated from the modern “emancipation,” which is really slavish compliance to a Calvinistic and masculine ideal[.]” – John Senior, The Restoration of Christian Culture (1983), p.51

Senior is correct, in that many aspects of what is now called ‘feminism’ hold traditionally masculine values as more important than traditionally feminine ones. In this sense, ‘feminism’ is a misnomer, and ‘masculinism’ is more suggestive.


The virgin birth

One aspect of Christianity that is prominent is belief in a virgin birth – Mary conceived of Jesus ‘directly’ from God. If we take the story literally (it resonates with various other myths, many of which would have been known in the Mediterranean at the time, so it is not clear to me what the reader is supposed to take from the claim), then an argument against it goes as

a) The claim is that Jesus was conceived from God by a virgin, but we now know that virgin births do not occur naturally among humans. Therefore, Jesus was not conceived by a virgin.

I think many secularists actually follow this line of thinking when denying the virgin birth. Yet, a moment’s reflection shows it is not a good argument.

The problem here is that ancients also knew that virgin births among humans do not occur naturally. The whole point of the virgin birth is that it is an unusual (perhaps unique) event. Saying we don’t see it happening today or that it doesn’t occur in nature (which would condition our sense of what can or can’t happen) is true but not to the point.

Rather, there is a premise required for the argument a) above, which is

There is no such thing as miracles.

If there are no miracles, and if virgin births don’t occur naturally, then the conclusion is much stronger.

However, now the argument has to rely upon a much more sweeping argument, namely, the argument to show there is no such thing as miracles.

My guess is that most debates about supposed miracles between secularists and theists aren’t primarily about the evidence for the miracle in question, but a more general claim. As in many beliefs, there is a cyclical component to this (if you don’t believe miracles can occur, you are less likely to think a specific instance of a supposed miracle actually occurred, which in turn helps support your more general belief).