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blem with other better virtues and of course there is truth in this however i think it is an ultimately incomplete and perhaps even unconvincing way to deal with the fact of male physical strength rather i think that what s needed is to do what jesus often does which i could be called a conversion or judo strategy that is convert that physical strength from being part of the problem to being part of the solution from a christian perspective on domestic life for what it s worth i think this is what s going on in ephesians 5 it is now almost a given in some quarters that what paul teaches there in terms of headship is a part of the problem however i think that is a misreading of eph 5 there paul says that the reality of husbandly headship is to be emptied of its abusive potential by being filled with a particular and irreducible duty that is to love your wife as christ loved the church and gave himself up for her in other words whatever strength power or privilege you might have as a husband is to be deployed in one way and for one purpose only to be the strength power and privilege you draw on in the giving of yourself up for the flourishing of your wife even if it literally kills you just like it killed christ this is a positive vision of male husbandly strength that does better than merely trying to dilute it i think it s unarguable that the degree to which husbands enact this vision of headship is the degree to which domestic abuse especially in its violent form declines or to put it another way if all husbands lived out eph 5 there would be no domestic abuse one conclusion from this is that attempts to address domestic abuse by minimising or denying headship robs christian spouses of an important resource on the other hand the fact that christian abusers not only abuse their wives but also abuse the scriptural mandate of headship is neither surprising given the darkness in all our hearts especially when we have power nor does it say anything about headship it just says that abusers abuse in the end there is something of a disconnect between hill s analysis and her prescriptions her final chapter fixing it argues persuasively that the long game of ending patriarchy is necessary but not sufficient to deal with the immediate threats to wives but then her suggestions really only run to better policing including community involvement and she discusses some impressive efforts in this regard at the same time it s hard to avoid the conclusion that the solution hasn t really met the problem as she has analysed it summarised in point 2 above but that s not surprising actually i suspect her framework doesn t permit it because what it takes to overcome entitlement which i d suggest is more or less equivalent to an idol of the heart will never be the product of policing or even overcoming patriarchy it is only the beauty the excellence the glory of the grace of god in the cross of christ that has sufficient spiritual power to root out our idol structures especially those dark and destructive ones that lead to the evil of domestic abuse at the same time i m left with an inevitable sense of we have to do more i have to do more as a church right now we are discerning how we can meet practical needs in our neighbourhoods and networks and crucially provide serving pathways that enable good intentions to turn into the good works which god has prepared for us to do eph 2 10 as well a tiny step would be to pray for victim survivors during grace at meals since they often don t have peaceful joy filled family meals the key is not to leave this as a problem out there posted in uncategorized tagged bible domestic violence family headship marriage may 14 2024 by andrew katay equivalencing when censorship isn t really the issue equivalencing is a term i leant a few years ago it refers to the practice of speaking about one thing in terms of another thing to create a desired emotional effect normally highly negative the first thing is a current issue or event and the author wants to paint it in a particular light and so describes it in a way that picks up resonances from another thing classical examples are fascist or totalitarian various australian governments have been equivalenced by use of these terms which of course is nonsense if you have ever actually experienced fascism or totalitarianism but accuracy is not the point emotional manipulation is and we re seeing it again with another moment in the culture wars this time it s the decision of cumberland council to rid same sex parents books materials in the council s library service how does the equivalencing work well the way the cumberland council decision has been opposed derided and reported is only in terms of censorship and book banning and that is equally nonsense book banning and censorship is when a book is legally prohibited from publication or access it is a particularly miserable form of state control and thought policing of course what cumberland council has done is a far cry from that but accuracy is not the point rather the point is to make sure that we don t think too hard about what s really at stake here because this moment is not just equivalencing it s also a classic case of misdirection what has barely been acknowledged and has certainly not been discussed is actually the main issue at stake in this bru ha ha namely the raising and education of children and who has responsibility and authority over it the book that kicked off this storm is same sex parents a book which is listed as listed as being for 5 7 year olds or kindergarten to year 2 at school in other words what s at stake here is not banning books or censorship at all what s at stake is who is fundamentally responsible for the what how and when children are introduced to the concepts of sexuality and gender including same sex parents and alongside that where public libraries fit into the education process now it may be arguable that 5 years old is the right time to begin educating kids about sex and gender and that it is legitimate for public libraries to take part in that but it seems to me at least equal arguable that 5 years old is too early but that question has not even been raised let alone discussed and that s quite apart from what the content of that education should be and at the same time it also seems reasonable that it is parents rather than the state who are responsibly for the content and timing of their children s education and particularly their sex education which of course is what the cumberland council member who moved the motion to rid steve christou was getting at when he said this is not marrickville or newtown this is cumberland city council and we need to respect the wishes of our residents this whole episode is another example of the principle shape the children and you shape the future our culture is engaged in a remarkably powerful catechising process of children the real challenge here is to see this for what it is and make sure those us who are parents or even soon to be grandparents do an even better job of counter catechesis posted in culture and society leave a comment constructing a church hall february 21 2013 by andrew katay just a super quick note to say that problems with a building program have swamped any opportunities for developing thoughts on an election narrative i ve mostly finished the summary chapter of dying of the light and it has some surprising but unexpected insights for our context hopefully next week posted in uncategorized leave a comment a quick ad for a great conference february 13 2013 by andrew katay city to city is the church planting and resourcing arm of redeemer presbyterian church where tim keller serves city to city australia is hosting a conference in a month s time march 13 14 called centre church after keller s new book of the same name based around the key concept introduced in the book theological vision the conference will feature videos of keller exploring at depth the key component features of the theological vision along with insightful australian contextualisation by experienced practitioners it promises to be a great conference with action outcomes attached to find out more and register click here posted in church planting leave a comment deconstructing an election narrative 1 february 11 2013 by andrew katay in the previous post i outlined a narrative which exercises a powerful and politically guiding influence in the diocese it s connected to a history of some us colleges and universities and traces the drift from conservatism to liberalism via what it calls soft or open conservatism and the key moment according to this narrative is the move from hard to soft conservatism that is the moment when all is lost why because so the story goes the move from soft conservatism to liberalism is perfectly predictable and in fact inevitable and inexorable and like all stories it leads to action in this case the action is exclusion the only way to preserve the purity of the gospel in the life of an institution is to exclude soft conservatives as though they were in fact liberals at the end of the last post i indicated that i thought this narrative and the way that it is used was deeply flawed and now it s time to explain why there are 3 reasons which build on each other in terms of its logic it rests on a common logical fallacy in terms of historical precedent it claims far too much and in terms of the way it s used it has more to do with political power than theological purity i ll look at each of these in successive posts so logic the logic of the argument hinges specifically on the claim of the inevitable and unstoppable drift from soft conservative to liberalism put formally it runs like this all institutions that go liberal allowed soft conservative leadership institution x is considering person y regarded as a soft conservative therefore institution x will go liberal conclusion don t vote for y this is the same argument as all cats have 4 legs fido the dog has 4 legs therefore fido is a cat with adjustments for the predictive factor in the narrative the fallacy is called affirming the consequent and as soon as it s pointed out to you it becomes obvious the major premise of the valid form of the argument would be all institutions that have allowed soft conservative leadership have gone liberal in which case given the same minor premise institution x is considering person y regarded as a soft conservative the conclusion would follow but do you see the problem that revised major premise which would make the argument logically valid is much much more difficult to prove in fact it seems to me to be patently false is anyone really prepared to argue for it the way you can check this is to ask someone who agrees with this narrative to identify say 10 people currently in the diocese they regard as soft conservatives and see just how liberal the institutions churches they lead have gone you ll have to do that in private no name calling allowed on this blog which leads to the second part of the the illogic of the argument it is simplistic to the point of failure to think that people can be divided up into 2 categories like this especially over something as fine grained as softness or openness as instruments for understanding the world these categories are blunt to the point of useless the fact is that even the hardest of the hard tolerate some level of diversity otherwise they would only exist in a church of 1 or another way to put it not all hard conservatives are schismatic fundamentalists even if all schismatic fundamentalists are hard conservatives see the previous point for the significance of this difference likewise even the most open of open conservatives will draw the line somewhere and in the diocese that will often enough be at the same point that the hard conservative does but will just do it a little more slowly in fact typically the soft conservative understands that softness as nothing other than christian virtue taking the possibility of their own sin and the work of the spirit in others a little more seriously and so engaging in a little more christian conversation because of what is called epistemic humility that is not assuming they understand the other person s position without talking to them and so talking to them in other words we re all to some extent soft and open in being hard and closed and hard and closed in being soft and open and if someone s going to identify a person in terms of the narrative as a soft open conservative they will have to really do their homework they ll have to be really clear that the person s openness does in fact draw boundary lines at different places from them sub evangelical places and back that up with substantive evidence not just rumour otherwise you might be slandering a christian sister or brother who is simply different in personality from you or even worse just not part of your tribe and that would be a lousy way to conduct ourselves posted in uncategorized 18 comments an election narrative february 8 2013 by andrew katay stories have great power we all know that the bible is full of them partly their power comes by helping us make sense of the world bring mental order to it partly they have power by clarifying what needs to happen next and sometimes therefore who is best qualified that lead that change there is a powerful story that is told in and about our diocese it goes like this human sinfulness means that all people and therefore all organisations and institutions tend to depart and drift from godliness that s just the way things are until glory the way this drift happens is observable and inevitable even when an organisation has good gospel minded theologically sound and godly leadership a change can take place it is a subtle but decisive change the change is the move from what could be called closed or hard conservatism to open or soft conservatism the difference between the two might not necessarily be in terms of the content of their convictions but in the manner in which they are held open or soft conservatives are well more open to new ideas and softer towards difference this is their way by temperament they tend to be centre defined not boundary defined but that very openness softness tolerance means that there is an inevitable move from soft conservatism to liberalism it can t be helped and it can t be stopped it will as a matter of necessity happen this is the story told in the book the dying of the light about 17 us colleges and universities which started out as theologically reformed orthodox and conservative but have since entirely lost their way and because this move is unavoidable it means that the only way to stop the drift to liberalism is to oppose soft conservatism as though it were in fact liberalism with the same vigour and passion here is where the story clarifies action so do you recognise this narrative does it make sense of some parts of our diocese and f...
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