Category Archives: Marriage

The Doctrine Post-Christian Culture Loves to Hate

Today I want to bring out two truths implied the Christian affirmation that God created “all things visible and invisible.” (1) We tend to locate God’s act of creation in the long past and apply it only to the first creatures. Most Christians are semi-deists; they think God acts in the world but only on occasion, in what are called miracles. But the doctrine of creation asserts that God is Creator in all time and space and of every creature that comes into existence. The world is God’s constant act of creating. God acted just as much as creator in giving you and me existence as he did in saying “let there be light.” We are just as dependent on God for our existence as was the first creature that came into being from nothing. We can allow this thought to inspire us to celebrate God’s love, grace and faithfulness or create in us resentment that we “owe” God so much, that we do not create ourselves and are obligated to obey his commands.

(2) Everything God made is good, and God made everything. There is sin and evil in the world, but the world itself is not evil. The affirmation that “everything is good” means that each and every creature was created for a purpose that serves the final end for which God made the world. There is no such thing as an evil entity, that is, a creature that should not exist and cannot be used for good. Sin and evil are misuses of created things, which are good in themselves. Accepting the Christian view that God created all things good should compel us to look for God’s wisdom in the created order of nature and seek God’s will concerning how to use the creation for good.

But there have always been those who deny the goodness of creation and suspect the Creator of malice. In the early centuries of Christianity (1st through 4th Centuries), some forms of Gnosticism including Manicheanism taught that a world as bad as ours had to be the work of an evil god. They rejected embodiment, passions, sex and eating meat as evil. They were not just vegetarians or vegans; they considered eating fruits and vegetables murder, unless you performed the proper ceremonies to free the spirit trapped within. The goal of this religion was escape from entrapment in the material world, and its practices and ceremonies were designed to facilitate this escape.

I see in contemporary culture some troubling analogies to the Manichean rejection of creation and the Creator. Perhaps this sounds implausible. After all, we live in a pleasure seeking, sensuous culture, not a world-denying one. Let me explain. Modern culture began with a general dissatisfaction with the evils attributed to the ancient social order. Thinkers sought first to persuade and enlighten their way to utopia. Revolutionaries found this method too slow and ineffective and turned to violent revolution to remake the social order. Both of these methods are still being used, but some unwanted conditions cannot plausibly be attributed to unjust social structures or to the physical malfunction evident in disease. Some are bound up with creation and the created order.

I am thinking of Genesis 1:27: “So God created mankind in his own image, in the image of God he created them; male and female he created them.” Jesus reaffirmed this created order in Mark 10:6-7: “But at the beginning of creation God ‘made them male and female.’ ‘For this reason a man will leave his father and mother and be united to his wife.” We must be clear that both male and female are made “in the image of God.” Both are fully human and they are made for each other, to complete each other. Woman is not woman apart from man and man is not man apart from woman.

But there are distinctions that constitute the maleness and femaleness of each. It seems to me that if we really affirm the goodness of the Creator and the order God made, we will embrace and celebrate our maleness or femaleness and the mutually defining the relationship between the two. God made males with certain distinguishing characteristics. These characteristics are “good,” that is, they can be used for the good purposes for which God designed them. (They can also be misused.) God made females with certain distinguishing characteristics, and these characteristics are also “good,” that is, they can be used for the good purposes for which God designed them. (They, too, can be misused.) One set of characteristics is not better than the other, because what makes them “good” is their God-given purpose, not some humanly imagined ranking of goods. Hence men and women should seek their proper dignity and identity not in relation to humanly constructed social orders, which always reflect the fallen and sinful human condition, but in relation to God. Envy and competition, distain and domination or pride and shame arise from ignorance or rejection of the goodness of the Creator. Every gift is to be used for others. The Creator’s work should never be the occasion for pride or shame.

Contemporary culture does not think or speak this way about male and female, nor define the goodness of maleness or femaleness in terms of God’s purpose in creation. Instead, it speaks of “gender” (indeed of multiple genders), which it considers a socially constructed reality, and spreads it out in an infinite continuum. Increasingly, the dominant culture denies the “for each other” nature of male and female with its God-given goal of becoming “one flesh.” In place of a God-created natural teleology it substitutes individual preferences, male for female or female for female or male for male or both. Instead of accepting and celebrating God-created nature, it celebrates the human act of defying confining natural structures and asserting a self-liberated self. At the heart of the gender revolution lies a Manichean-like rejection of creation and the Creator. It seeks escape from entrapment in the confining male-female distinction (the “binary gender” construct) and mutuality, not by practicing asceticism and engaging in mystical ceremonies as the Manicheans did, but by willful acts of self-recreation, rearrangement and redirection. But the fundamental heresy is the same: creation is not the good work of the benevolent Creator to be embraced and celebrated but a condition from which to escape by any means possible.