Culture/Society

The Triumph of the Therapeutic and the LGBTQ Sexual Revolution

Philosophical and Social Origins of Identity Politics and the LGBTQ Sexual Revolution. Part 3.

A. The Autonomous Self and Expressive Individualism
Recent Gallup surveys show that the number of people in the West who identify as LGBTQ and reject the heterosexual family in preference for “non-binary” sexual relationships is increasing. This extraordinary development is the culmination of a sequence of historical developments in the West beginning from the 17th century. This includes the decline of Judeo-Christian religion, the influence of the Enlightenment-Romantic philosophy of the autonomous self, the erosion of community relationships in secular society, and “expressive individualism”, the modern notion that one must be true to oneself to be authentic.¹

Historically, the individual in the West based his identity on his relationship with God and the community he belonged to. The role of religion and pastoral care was to help individuals to be integrated with their community. The good life required the individual to order his life in conformity to God’s created order, in accordance the mimetic view of life. But skeptical Enlightenment philosophy dispensed with the idea of God. Consequently, nature and social order became desacralized and may be manipulated and exploited to serve the welfare of individuals and society, in accordance with the poietic view of life. If there is no created order, then society and culture are merely social constructs, and if nature possesses no intrinsic meaning or purpose, then human beings must create meaning and moral values for themselves. This led in the emergence of the autonomous individual who defines for himself his moral values, and sets the goal of self-fulfillment on his own terms. Continue reading “The Triumph of the Therapeutic and the LGBTQ Sexual Revolution”

1
“Expressive individualism holds that each person has a unique core of feeling and intuition that should unfold or be expressed if individuality is to be realized…In the twentieth century, it shows affinities with the culture of psychotherapy.”Robert Bellah, Richard Madsen et. al, Habits of the Heart (Uni. California, 1985, 1996), pp. 333-334.

All that is Solid Melts into Air: The Recentred but Empty Self

Philosophical and Social Origins of Identity Politics and the LGBTQ Sexual Revolution. Part 2.

Turning and turning in the widening gyre
The falcon cannot hear the falconer;
Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
W.B. Yeats, The Second Coming

A) Loss of meaningful sacred order and providence
Since antiquity, people acknowledged that there is a natural order of law and morals. Life is best lived when it is lived in accordance with the requirements of natural order. Among the Greeks, the Stoics taught that man must live in harmony with the rational and purposive order in nature. Ancient Israel also acknowledged a natural order, one that is implanted into creation by the Creator. According to the sages of ancient Israel, knowledge of God comes from experiencing God’s activity in the world. Faith in God’s providence means trusting in the reliability of the creation which the benevolent God has ordered to support human life and guide man in his moral knowledge and action. Gerhard von Rad explains, “This order [of creation] was, indeed, simply there and could, in the last resort, speak for itself. The fact that it quietly but reliably worked towards a balance in the ceaselessly changing state of human relationships ensured that it was experienced over and over again as a beneficent force. In it, however, Yahweh himself was at work in so far as he defended goodness and resisted evil. It was he who was present as an ordering and upholding will in so far as he gave a beneficent stability to life and kept it open to receive his blessings.”¹ Continue reading “All that is Solid Melts into Air: The Recentred but Empty Self”

1
Gerhard von Rad, Wisdom in Israel (SCM, 1972), pp. 191-192.

St. Augustine on the (Temporal) City of Man and the (Eternal) City of God

Citizens of two cities
It would be misleading to conclude that Augustine was preoccupied with inward and individualistic religion merely because he exhibited great personal sensitivity and had a profound understanding of human psychology in his book, Confessions. On the contrary, his wide-ranging interests moved him to commend a Christian faith that addresses diverse issues including biblical interpretations, philosophy of history, political science and ethics.

Augustine’s big tome, The City of God,/1/ a project spanning fifteen years, was spurred by accusations that the city of Rome fell to invading barbarians because Christianity undermined the moral fiber of the Empire. In response, Augustine goes beyond giving a straightforward reply and instead, constructed a comprehensive Christian social philosophy which would demonstrate the intellectual vigor of Christianity. To achieve this ambitious project, Augustine utilized all the tools of classical learning and pressed them into service of Christian scholarship. He displayed familiarity with the intellectual classics of mythology, history, theology and philosophy as he mounted acute polemics against pagan religions and philosophies. He was indebted to classical philosophy like Neoplatonism and the commonsensical wisdom of Cicero. He mastered the works of classical historians like Varro, Caesar’s librarian and author of 490 books, who was regarded as “the most brilliant of his age and most learned man in Rome” (City of God, 6.2) to buttress his case. However, he always maintained his independent Christian perspective. The sheer comprehensiveness of his project displays his confidence that Christianity alone gives a superior account for all aspects of life. All in all, The City of God is a manifesto on how to be an other-worldly but responsible citizen in the world. Continue reading “St. Augustine on the (Temporal) City of Man and the (Eternal) City of God”

The Abolition of Man by C.S. Lewis (1943) – Kairos Podcast Review on Books & Culture

The Abolition of Man (1943) by C.S. Lewis
Kairos Podcast Review on Books & Culture

Reviewer: David B.C. Tan
Discussant: Micheal Lim

You are welcome to join the discussion at:

Book Review: The Abolition of Man

Please forward this message if you find the video discussion helpful.
—-
In The Abolition of Man, C.S. Lewis sets out to persuade his audience of the importance and relevance of universal values such as courage and honor in contemporary society. “The task of the modern educator is not to cut down jungles but to irrigate deserts. The right defence against false sentiments is to inculcate just sentiments.” (C.S. Lewis)

By it [right sentiments] Lewis means “emotions conform[ing] to Reason.” As he explains it, “The heart never takes the place of the head: but it can, and should, obey it…For Lewis the ability to have right sentiments is what separates humans from animals…The failure to nurture right sentiments ultimately results in the abolition of man, Lewis contends, because modern education produces “what may be called Men without Chests.” (Enc. Britannica)

In Lewis’s template, “the head rules the belly through the chest”—the chest is the mediator between our animal urges and minds and is the mechanism for training and tempering the belly. Without the chest, our disordered loves run wild. (J. Kohm)

Video Recording of Talk on Bible and Homosexuality by Ng Kam Weng

You can view the one hour video at:
The Bible and Homosexuality

Outline of Talk

A. Getting the Facts Right
– possible causes of homosexuality and homosexual life-style.
– Can homosexual change?
– What the bible says about homosexual practice.

B. Relevant Biblical Texts
– Matt. 19:1-6 – God’s creation order of heterosexual marriage.
– Gen. 19:4-8; Jude 7 – Judgment on Sodom.
– Lev. 18:22; Lev. 20:13 – Homosexual practice as an abomination to the Lord.
– 1 Sam. 18 – Were David and Jonathan in a homosexual relationship?
– Rom. 1 – Homosexual practice is “contrary to nature” or disordered desire.
– 1 Cor. 6:9-10. Homosexual practice, along with other sexual sins condemned..

C. Affirmation
1. Sexual complementarity is good.
2. Marriage is good.
3. Sex is good – Sacramental reminder of the joys of first love.
4. Family Reproduction is good. Learning to love and give.

D. Final Challenge
– Fulfilment in Christ beyond sex.
– We seek humbly to share the wholeness found in God’s grace that brings liberation and substantial healing to our brokenness.

Christian Annexation and Transformation of Pagan Learning: From Augustine and Boethius to John Calvin

I. Augustine: Putting Pagan* Learning to Right Use

CHAP. 40. Whatever has been rightly said by the heathen, we must appropriate to our uses

60. Moreover, if those who are called philosophers, and especially the Platonists, have said aught that is true and in harmony with our faith, we are not only not to shrink from it, but to claim it for our own use from those who have unlawful possession of it. For, as the Egyptians had not only the idols and heavy burdens which the people of Israel hated and fled from, but also vessels and ornaments of gold and silver, and garments, which the same people when going out of Egypt appropriated to themselves, designing them for a better use, not doing this on their own authority, but by the command of God, the Egyptians themselves, in their ignorance, providing them with things which they themselves were not making a good use of [Exod. 3:21, 22; 12:35, 36]; in the same way all branches of heathen learning have not only false and superstitious fancies and heavy burdens of unnecessary toil, which every one of us, when going out under the leadership of Christ from the fellowship of the heathen, ought to abhor and avoid; but they contain also liberal instruction which is better adapted to the use of the truth, and some most excellent precepts of morality; and some truths in regard even to the worship of the One God are found among them. Continue reading “Christian Annexation and Transformation of Pagan Learning: From Augustine and Boethius to John Calvin”

Did Albert Camus finally become a Christian?

As the conversations continue, Camus begins to read the Bible, sometimes he confesses not to have done before. In fact he does not even own one; so Mumma gets one for him, and Camus starts with Genesis. This raises the issue whether the Bible is to be taken literally, especially the story of Adam and Eve. When Mumma interprets it as a parable of the origin of the conscience, in short, a tale putting the origin of evil in the attempt of human beings to make themselves gods, Camus find the story to ring true.

While Mumma’s answers are broadly speaking neo-orthodox, not quite those of an evangelical would likely give, the theology is traditional at heart, and it is in line with Camus’ own understanding of human nature.

Source: Camus the Christian? A pastor describes how the great existentialist atheist asked him late in life, Do you perform baptisms?
by James W. Sire 23 Oct 2000

Often times we find God in our distinctive ways, some intellectually, some emotionally, some through insights of wisdom, some through hard lessons of life and some even find God in ‘silly’ ways. Conversely, maybe it is more accurate to say that God reaches out to us wherever we are and touches us where it matters most. He will then take us further on from there.

** This is a Retro post taken from my Facebook (4 April 2020) which will be closed in due time.